English
The so-called "giving" refers to the movement of thoughts in the mind, therefore it is said that both of these must be combined and recited. So, what is the first of the three realities of recitation, namely, "secret mantra residing in fire"? In the heart of oneself and the deity in front, visualize a non-conceptual, corporeal, unobstructed, clear and bright, stainless moon mandala, with a nature that is harmless, painless, and pleasing, extremely peaceful flames, with extremely beautiful light. Residing within the flames. The second reality, namely, "residing in sound," refers to: the continuous stream of mantra syllables emitting clear and accurate sounds, appearing uninterruptedly in the mind like the sound of a bell, and focusing single-mindedly on this. It is said that clear appearance and stability are the unchanging basis of secret mantra, therefore, without oral recitation, one should hold the essence of the deity and the sound of the mantra in the mind. The third reality, namely, "the end of sound," refers to: the appearance of sound disappearing and becoming invisible. The place of disappearance is the boundless realm of Dharma. How to make the appearance of sound disappear? Let go of the place where sound appears, that is, the appearance of the form of letters, and also let go of the appearance of sound, that is, mental recitation and whispered recitation. The nature, which is the appearance of sound, also disappears, becomes invisible, and one engages in silent, primordially unborn meditation. This is abandoning all fabrication or effort. In short, the four foundations of secret mantra, namely, unchanging meditation, are recitation that has not lost its limbs, therefore it is called the reality of recitation, and one must recite in this way. My reality refers to the fact that my self and the proliferation of the five aggregates and consciousness are beyond the grasp of subject and object, without wavering, and in a state of extreme luminosity, experienced clearly through self-awareness. Placing the mind on such a meaning, the reality of the knowledge mantra is to visualize the deity. First, the deity of emptiness refers to the certainty or pride of considering oneself and the reality of the deity as non-dual, inseparable in the realm of Dharma, which is meditation without appearance. From that state, visualize the sound of the mantra syllables of any deity as merely emanating from the sky, this is the deity of sound. From that sound, the form of the mantra syllables appears in the sky.
Chinese
是文字之神。然后，为了圆满显现形像之神的身相，观想自身唯一化为月轮之形，其上聚集诸神之本体，即咒语的文字，如虚空般存在，犹如纯净的银水与金粉相混合。由此，自身与神无二无别，成为一体之自性，从中发出光芒，供养圣众。净化众生的业障，汇聚显现殊胜之神的身相，并于此生起我慢，是为形像之神。然后，在顶髻、头顶等处，以各神所属之部的印玺加持，使其稳固并加持，是为印玺之神。然后，如是观想彼神之身及各肢分，清晰明了，并专注于其相好，思索“此为何物，如是这般”，恒常执持不舍，是为相好之神。然后，使自身与神无有差别，调摄气息而修习，最终无有造作，无分别念自然显现，安住于等持之中。如是了知此三者，则能获得成就。如火神等之彼三者，乃是从念诵之彼性中，依口诀之方式，成为修持咒语成就之殊胜方便。此外，在《现观庄严经》等经典中，宣说了三种神之形像，即文字、手印和身像。此三者各自显现为声音、相好和形像，是为有相之方面。而菩提心之文字，即无有声音；无有形像之手印；以及完全清净之神，无有相好，不可思议之自性，此三者是无相之方面，故以双运之方式宣说。因此，应以止息念诵为主，若不能做到，则应作默念。口诵念诵，因气息外散，不能内摄，故此时不应行之。若不能如是，则口诵念诵应如各别修法仪轨中所说而行，避免声音过大或过小等十种过失，圆满修持具足相好、时数之近修。如《善臂请问经》云：念诵之时，不疾不缓，声音不大，亦非过小，勿
English
It is the deity of letters. Then, in order to perfectly manifest the form deity's body, one visualizes oneself as the sole essence transformed into the form of a lunar mandala, upon which the essence of the deity, the letters of the mantra, abide in the sky. These gather and mix like pure silver water adhering to gold dust. From this, one's own being and the deity are non-dual, becoming one in nature, from which light radiates, offering to the noble ones. Purifying the obscurations of sentient beings, gathering and manifesting the form of the supreme deity, and generating pride in that very form, is the form deity. Then, at the crown of the head, the top of the head, etc., one seals with the mudra of the family to which the deity belongs, making it stable and blessing it, which is the mudra deity. Then, one clearly visualizes the body of such a deity and each part of its limbs, focusing on its marks and signs, contemplating "What is this, like this and that," and constantly clinging to it, which is the deity of marks and signs. Then, making oneself and the deity inseparable, one restrains the life force and meditates, until ultimately, without effort, a non-conceptual clarity naturally arises, abiding in samadhi. It is said that if one knows these three aspects, one will attain accomplishment. These three aspects, such as the fire deity, are special methods for accomplishing mantra siddhi, based on the essence of recitation and empowered by oral instructions. Furthermore, in the sutras such as the Ornament of Clear Realization, three forms of deities are taught: letters, mudras, and body images. Each of these three appears as sound, signs, and form, which is the aspect of having characteristics. The letter of the mind of enlightenment, which is without sound; the mudra without form of signs; and the completely pure deity, without signs, the nature of non-conceptualization, these three are the aspect of being without characteristics, and therefore are taught as union. Therefore, one should primarily engage in cessation recitation. If that is not accomplished, one should do silent recitation. Vocal recitation, because the breath is exhaled and not drawn inward, should not be done in this context. If that is not accomplished, then vocal recitation should be done as it appears in the ritual procedures of the individual sadhanas, avoiding the ten faults such as the sound being too loud or too soft, and completing the approach practice with signs and fixed numbers. As asked by Strong Arm: When reciting, do not be too fast or too slow, do not make the sound too loud, nor too small, do not
Chinese
并且不散乱于其他。像“钩形、增笔、头饰、圆点、音节完整而发音准确，秘密真言清净且极其具足仪轨”所说的那样去做，其中所谓的“钩形、增笔”，其梵语是“mātr̥”，意为母亲、阴性、产生的基础等，虽然包含多种含义，但主要指元音字母。然而，在此处，长元音以及伊、乌、埃、奥、瑞、利等，当它们作为生命融入辅音字母时，其身体，即辅音字母本身，以基古、下加字、上加字、那若、长音符号等形式存在，这被称为钩形、增笔。头饰是圆点，音节是断音符号，因此，像它们被获得的那样，不损失声音地念诵，就是完整。此外，无论元音和辅音字母是单独的还是组合的，那些明咒的声音，与各自的发音部位相符，不损失声音地清晰而明确地念诵，就是发音准确。由于咒语的字母没有增减和错误，所以是清净的，并且以何种方式念诵的仪轨具足，这样念诵就是如法地、良好地念诵。如是说。《妙吉祥根本续》中说：此咒完全简略而言，以自己的仪轨在此念诵，真言如所愿，恒常具有果实。又说：念咒者不念咒，非咒语也变成咒语。不清晰的念诵变成相反，是极好的、具足的念诵。以完全的词句和清净的声音，以及正确的具足来成办。成办衰败，事业衰败，如果声音和意义分离，迅速真言不会成就，长时间延迟。又说：真言是成办一切意义的，以专注的心来成办。愚痴的自性，散乱的心，对此成就不会发生。又说：没有轮子的车辆，不可能合理地行驶。同样，真言所成办的，没有手印不能成办事业。手印和真言如果共同具足，以正确的具足迅速成办事业。又说：真言以那个手印加持，真言也以手印加持。真言不能没有手印，手印也不能没有真言。又说：念诵
English
And not being distracted by other things. As it is said, "With hooks, augmentations, head ornaments, dots, complete syllables, and accurate pronunciation, secret mantras are pure and extremely complete with rituals," one should do as it says. The Sanskrit word for "hooks and augmentations" is "mātr̥". It means mother, feminine, the basis of generation, etc. Although it has many meanings, it mainly refers to vowel letters. However, in this context, long vowels and i, u, e, o, r̥, l̥, etc., when they enter into consonant letters as life, their body, that is, the consonant letter itself, exists in the form of gikgu, shabkyu, drengbu, naro, long vowel signs, etc., which is called hooks and augmentations. The head ornament is a dot, and the syllable is a tseg (syllable divider), so reciting them without losing the sound, as they were obtained, is complete. Furthermore, whether the vowel and consonant letters are single or combined, the sound of those vidyā-mantras, in accordance with their respective places of articulation, reciting clearly and distinctly without losing the sound, is accurate pronunciation. Since the letters of the mantra have no additions, omissions, or errors, they are pure, and reciting with the rituals of how to recite, is reciting properly and well. Thus it is said. In the Root Tantra of Manjushri, it is said: "If this mantra is completely summarized, reciting it here with one's own rituals, the mantras will always bear fruit as desired." And it is said: "If a mantra practitioner does not recite the mantra, even a non-mantra becomes a mantra. Unclear recitation becomes the opposite, it is an excellent and complete recitation. Accomplish with complete words and pure sounds, and with correct completeness. Accomplishment declines, and actions decline. If sound and meaning are separated, the mantras will not be accomplished quickly, and it will be delayed for a long time." And it is said: "Mantras accomplish all meanings, they will be accomplished with a focused mind. The nature of ignorance, a distracted mind, will not achieve accomplishment." And it is said: "A chariot without wheels cannot move reasonably. Similarly, whatever mantras accomplish, without mudras, actions cannot be accomplished. If mudras and mantras are jointly complete, accomplish actions quickly with correct completeness." And it is said: "Mantras are sealed with that mudra, and mantras also seal that mudra. Mantras are not without mudras, and mudras are not without mantras." And it is said: Recitation
Chinese
如是所说，具有苦行，精通咒语念诵，手印咒语自然具备，没有不能成就之事。因此，以信心、誓言和三摩地，努力念诵咒语。作为其支分，要具备沐浴和清洁的行为，通过火供等供养诸神，使之欢喜等顺缘，摒弃放逸、不节制、鬼神食物等不顺之过患，如仪轨般念诵，不令衰退。第二，无相瑜伽是，将以自与本尊为代表的一切法，证悟为本来无生灭的胜义，远离戏论的真如，安住于胜义菩提心之义。对于此等意义，能以微小勤奋之门进入的殊胜方便是，以智慧观察自心无自性之义，从而获得定解。如《现观庄严论》所说：秘密主，一切智智之智慧，应从自心中完全寻求。为何如此？因为心性本自清净，不在内，也不在外，二者之间也不可得。等等广说，此乃菩提心清净之门，是法显现之第一种方式。安住于此，以微小勤奋，能舍弃一切障碍之三摩地，与一切佛陀一同交往，获得五神通，获得陀罗尼，完全不退转，不厌倦利益众生，获得无为之戒律，证悟正见等，以信解力，以微小勤奋圆满一切佛法。因此，善男子或善女子将具足无量功德。如是说：诸佛之三摩地，胜者说是空性。此从完全了知心，获得而非从他处。如虚空无碍为行境，如是成为一切有情之住所。如是此清净之法性，令三有无余生起富饶。殊胜生智者
English
As it is said, possessing asceticism, being skilled in mantra recitation, and naturally possessing mudras and mantras, there is nothing that cannot be accomplished. Therefore, with faith, vows, and samadhi, one should diligently engage in mantra recitation. As its auxiliary, one should possess the conduct of bathing and cleanliness, and by offering to the deities through fire offerings and the like, one should please them and have all the favorable conditions complete. Abandoning faults such as carelessness, lack of restraint, and food for spirits, one should recite according to the ritual without diminishing. Second, the yoga without characteristics is to realize all phenomena, represented by oneself and the deity, as the ultimate truth that is originally without arising or ceasing, the suchness that is free from elaboration, and to abide in the meaning of the ultimate bodhicitta. The supreme means to enter into such a meaning through the door of small effort is to investigate the meaning of the selflessness of one's own mind with wisdom and thereby gain certainty. As it is said in the Manifestation of Enlightenment: "Secret Lord, the wisdom of the all-knowing should be sought entirely from one's own mind. Why is that? Because the nature of the mind is completely pure by nature; it is not within, nor is it without, nor is it found between the two." And so on, it is extensively taught that this is the door of the complete purification of bodhicitta, the first way in which phenomena appear. By abiding in this, with small effort, one can abandon all obscurations of samadhi, associate with all Buddhas, obtain the five supernormal powers, obtain dharani, never regress, not be weary of benefiting sentient beings, obtain the unconditioned precepts, realize the correct view, and so on. Through the power of faith, with small effort, one perfects all the Buddha's teachings. Therefore, that son or daughter of good family will possess immeasurable qualities. It is said: "The samadhi of all Buddhas, the Victorious Ones say is emptiness. This is obtained from completely knowing the mind, and not from elsewhere." Just as the sky is unobstructed as its sphere of activity, and thus becomes the abode of all beings, so too, this completely pure nature of reality causes the arising of abundance in all three realms. Supreme born wise one.