Chinese
然而，为了与所化者的思想相符，并根据普通人执着的大小，就像将四部密续的仪轨修法分为不同种类，以区分是否需要洁净，以及能否将自身视为本尊的慢心作为有意义的道用一样。因此，在任何密续中，如果明确地如此宣说，就必须按照该密续的体系来理解。如果这样以理智分析，如果说是事续，则不一定没有自生本尊，如果说有自生本尊，则有很多合理的理由，但此处不再赘述。如果从圣言的角度来说，那些不承认事续有自生本尊的人，也承认先前引用的，真实的事续中的金刚手灌顶等的圣言。并且，在被认为是事续的四部总续之一的《后禅定经》中，所说的两种基础中的一种，就是将自己观想为本尊等。还有，在被认为是纯粹事续的《舞者胜者后观察》中，也说了将自己观想为金刚手等。像这样的一些情况是存在的。如果实际上没有说将自己观想为本尊，也不能仅仅因此就确定是事续，就像无上瑜伽密续中的突然出现的明咒，以及一些作密续等一样。此外，按照事续的规矩，水护班智达的灌顶，以及洁净和沐浴等，凡是属于事续范围的，即使没有明确说明这些，也必须认为是事续。如果没有宣说自生本尊，就不能修自生本尊，那么在灌顶等方面也同样需要承认。大多数没有明确宣说自生本尊的密续，也没有明确宣说对生本尊，因此也会变成不是事续。而且，在一些瑜伽续和无上续中，虽然宣说了明咒和仪轨等，但也没有自生本尊等本尊的现观。仅仅因为可以念诵明咒，也不能确定属于密续部，例如水护班智达的灌顶等，不需要前行和对生本尊等，仅仅依靠信心就可以念诵的，从律藏和经部中出现的明咒，以及仙人等真实语成就者，以及大力天等加持的息灭疾病
English
However, in order to accord with the minds of those to be tamed, and according to the magnitude of ordinary people's clinging to reality, just as the ritual practices of the four classes of tantra are divided into different types to distinguish whether cleanliness is necessary and whether one can use the pride of oneself as a deity as a meaningful path. Therefore, in any tantra, if it is explicitly stated in this way, one must understand it according to the system of that tantra. If one analyzes in this way with reason, if it is said to be Kriya Tantra, then it is not necessarily the case that there is no self-generation of the deity. If it is said that there is self-generation of the deity, then there are many reasonable reasons, but I will not elaborate further here. If we consider it from the perspective of scripture, those who do not accept self-generation of the deity in Kriya Tantra also acknowledge the scriptures of the Vajrapani empowerment, etc., in the authentic Kriya Tantra that were previously cited. Furthermore, in the Uttaratantra of Samadhi, which is considered one of the four general tantras of Kriya Tantra, one of the two bases spoken of is to meditate on oneself as a deity, etc. Also, in the Uttaratantra of the Dancer Supreme, which is considered to be purely Kriya Tantra, it is said that one should generate oneself as Vajrapani, etc. There are some such cases. If it is not explicitly stated that one should meditate on oneself as a deity, one cannot be certain that it is Kriya Tantra, just like the spontaneously arising mantras of Anuttarayoga Tantra and some Yoga Tantras, etc. Furthermore, according to the system of Kriya Tantra, the empowerment of Chuchod Pandita, as well as cleanliness and bathing, etc., whatever falls within the scope of Kriya Tantra, even if these are not explicitly stated, must be considered Kriya Tantra. If one cannot practice self-generation of the deity because self-generation of the deity is not taught, then one must acknowledge the same for empowerment, etc. Most tantras that do not explicitly teach self-generation of the deity also do not explicitly teach front-generation of the deity, so they would also become not Kriya Tantra. Moreover, in some Yoga Tantras and Anuttarayoga Tantras, although mantras and rituals, etc., are taught, there is no clear realization of the deity, such as self-generation of the deity. One cannot be certain that something belongs to the category of tantra simply because there are mantras to recite. For example, the empowerment of Chuchod Pandita, etc., does not require preliminaries or front-generation of the deity, etc., and mantras that can be recited with faith alone, which arise from the Vinaya and Sutras, as well as the accomplishment of truthful words by sages, etc., and the pacification of diseases blessed by powerful deities, etc.
Chinese
就像有无数的咒语，如息灾、增益、怀爱和眼幻等。其中，献给佛和菩萨的坛城中，大多数神等的明咒，都是依赖于续部和坛城的明咒轮，属于那一类。不像那样的，如《善臂续》中说：“其他一些无处游荡”。因此，仅凭续部的字句中有无自生本尊，难以判断是否属于事部，因为大多数咒语，虽然无上瑜伽的圆满次第等大多没有在那部续中直接清楚地显示，但由于那些续的释续和广续等以及其他续中清楚地显示，而且续的结集者秘密主和空行母等的口诀，依靠这些口诀来解释的方法非常多，因此，对于这条道路的伟大车乘，获得成就并在世间广为人知的学者之王，追随上师佛密等是非常合理的，并且应当知道这是成就的大道。如此，当自身观想为本尊的明观，成为专注一境的禅定力量时，咒语就能迅速成就。其中，本尊的心髓，就像生命一样，是秘密咒，而咒语也以观想和念诵两种方式来修持。观想，一般是指在本尊的心间，在月轮等上安置种子字和咒鬘，进行放光和收摄的观想。特别是，如果按照口诀，在《现观庄严论》中说：“文字与文字相合，同样从基到基，在极度约束的意念中，念诵百万次。文字是菩提心，第二个称为声音。基是安立自己的本尊，在自己身体的处所。第二个基是圆满正等觉，应知双足最为殊胜。清净的月轮，持咒者应思维安住在其上。所有文字按顺序，在其中心妥善排列。再次以收摄的词语压制，净化生命和勤奋。”以及《后禅定》中说：“声音和心...
English
Just as there are countless mantras for pacifying, increasing, magnetizing, and showing illusions, etc. Among them, most of the wisdom mantras of deities, etc., offered in the mandalas to Buddhas and Bodhisattvas, are the wheels of wisdom mantras that rely on the tantras and mandalas, and belong to that category. Those that are not like that, as stated in the Good Arms Tantra: "Some others wander without a place." Therefore, it is difficult to judge whether it belongs to the Kriya Tantra only by whether there is self-generation of the deity in the words of the tantra, because most mantras, although the complete stages of Anuttarayoga, etc., are mostly not directly and clearly shown in that tantra, but because the explanatory tantras and extensive tantras of those tantras, etc., and other tantras clearly show, and the oral instructions of the compilers of the tantras, such as the Secret Lord and the Dakinis, rely on these oral instructions to explain the methods are very many, therefore, for the great chariot of this path, the king of scholars who has attained accomplishment and is widely known in the world, following masters such as Sangye Guhya is very reasonable, and it should be known that this is the great path of accomplishment. Thus, when the clear appearance of oneself meditating as the deity's form becomes the power of single-pointed samadhi, the mantras will be quickly accomplished. Among them, the heart essence of the deity, like life, is the secret mantra, and the mantra is also practiced in two ways: meditation and recitation. Meditation generally refers to placing seed syllables and mantra garlands on the moon disc, etc., in the heart of the deity, and performing the visualization of radiating and withdrawing light. In particular, if according to the oral instructions, it is said in the Abhisamayalankara: "Letters combine with letters, similarly from base to base, in an extremely restrained mind, recite a million times. Letters are Bodhicitta, the second is called sound. The base is to establish one's own deity, in the place of one's own body. The second base is complete perfect enlightenment, one should know that the two feet are the most excellent. The pure moon disc, the mantra practitioner should think of dwelling on it. All the letters in order, arrange them well in its center. Again, suppress with the words of withdrawal, purify life and diligence." And in the Uttaratantra it says: "Sound and mind..."
Chinese
我专注于基础。密咒安住于不变的基础。不缺支分而念诵密咒。如是说。若能完全知晓明咒本身，以及我之仪轨本身，以及念诵本身为殊胜，则能迅速获得成就。如是说。密咒安住于火而赐予成就。忆念声音安住而赐予瑜伽。声音之终赐予解脱。这些即是三者本身。如是等等的教导，应当如是修持。念诵又分阻止念诵和音声念诵两种，前者为殊胜。如《遍照现证》所说：所谓命即是说为风，勤奋即是说为忆念，将二者束缚之后，首先应善作近修。如是说。又如《后禅定》所说：以再次收摄来钩召，命与勤奋束缚之心，以密咒明智将咒语结合，以意开始念诵。以此仪轨，或者小声念诵也可。希求咒语明智成就者，不应于他处念诵。如是说。如《遍照现证》所说：所谓字等，第一个字是菩提心，第二个字是咒语的声音，第一个基础是观想如自身，第二个基础是观想前方的智慧本尊。如是说，以专注于此四者之门而念诵咒语，此于《后禅定》中，如以声音和心等之偈颂所说，声音是咒语的字母之串。心是菩提心，远离分别，极其清净，无垢，稳固，不动摇，坚实，微细，如镜子一般，显现为月轮之相。基础是专注于前方安住的如来之身，一心一意地专注于此。所谓密咒不变，是指四种基础变得清晰稳固。所谓安住于基础，后一个基础是我的基础，即专注于我显现为本尊，一心一意地安住于此。如是说，应以不缺四支分的等持而念诵密咒。又说，将眼等诸根以及直至毛发的末端所运行的所有风，以再次收摄来钩召，所谓命即是风。
English
I focus on the base. The secret mantra abides in the unchanging base. Recite the secret mantra without lacking the limbs. Thus it is said. If one knows completely the vidya-mantra itself, and the ritual itself of myself, and the recitation itself as supreme, then one will quickly attain accomplishment. Thus it is said. The secret mantra abides in fire and bestows accomplishment. Remember that sound abides and bestows yoga. The end of sound bestows liberation. These are the three themselves. According to the teachings such as these, one should practice accordingly. Recitation is also divided into two types: stopping recitation and vocal recitation, the former being superior. As stated in "Vairochana's Manifest Enlightenment": "What is called life is said to be wind. Effort is said to be mindfulness. Having bound these two together, one should first perform the approach retreat well." Thus it is said. Also, as stated in "Later Contemplation": "Having hooked with re-collecting, the mind that binds life and effort, combine the mantra with secret mantra wisdom. Begin the recitation with the mind. With this ritual, or even whispering is fine. One who desires mantra wisdom accomplishment should not recite elsewhere." Thus it is said. As stated in "Vairochana's Manifest Enlightenment": "The first letter of what is called letter, etc., is the mind of enlightenment. The second letter is the sound of the mantra. The first base is to contemplate as one's own body. The second base is the wisdom deity contemplated in front." Thus it is said, reciting the mantra through the gate of focusing on these four, as stated in "Later Contemplation," as taught in verses of sound and mind, etc., sound is the string of letters of the mantra. Mind is the mind of enlightenment, free from conceptualization, extremely pure, immaculate, stable, unwavering, firm, subtle, like a mirror, appearing as the form of a lunar mandala. The base is to focus single-pointedly on the body of the Tathagata who is abiding in front. What is called the unchanging secret mantra refers to the four bases becoming clear and stable. What is called abiding in the base, the latter base is my base, that is, focusing on myself appearing as the deity, abiding single-pointedly on this. Thus it is said, one should recite the secret mantra with the samadhi that does not lack the four limbs. It is also said that all the winds that move through the senses such as the eyes and to the ends of the hairs are hooked by re-collecting them into the body, what is called life is wind.
Chinese
所谓的“施与”，是指心中的念头流动，因此说必须将这两者结合起来进行念诵。那么，念诵的三个真实中的第一个，即“秘密真言住于火中”是指什么呢？在自己和前方本尊的心间，观想一个无分别的、有形体的、无碍触的、清澈明亮、无垢的月轮之上，具有无害、无痛、悦意的自性，极其寂静的火焰，光明极其美好。安住在火焰之中。第二个真实，即“住于声中”是指：咒语的字母连贯不断地发出清晰、准确的声音，如铃声般不间断地在心中显现，并一心专注于此。据说，清晰的显现和稳固是秘密真言不变的基础，因此，无需口头念诵，而是将本尊的体性和咒语的声音执持在心中。第三个真实，即“声音的尽头”是指：声音的显现消失且不可见。消失之处是无边无际的法界。如何让声音的显现消失呢？放下声音显现之处，即字母形象的显现，也放下声音的显现，即心念诵和耳语念诵。自性是声音的显现也消失，变得不可见，进行寂静的、本初未生的禅定。这是舍弃了一切造作或努力。简而言之，秘密真言的四个基础，即不变的禅定，是未失去支分的念诵，因此被称为念诵的真实，必须如此念诵。我的真实是指，我的自性和五蕴、意识的戏论超越了能取所取，无有动摇，在极其光明的状态中，通过自证智清晰地体验。将心安住在这样的意义上，仪轨真言的真实就是观想本尊。首先，空性的本尊是指，将自己和本尊的真实视为无分别，在法界中无二无别的定解或我慢，即无显现的禅定。从那样的状态中，观想任何本尊的咒语字母的声音仅仅是从虚空中发出，这是声音的本尊。从那个声音中，咒语字母的形象在虚空中显现