Chinese
即使在一个字上见到，也能从中获得四种陀罗尼之门。特别是佛所说的咒语，具有四种成就：法性自性成就，即一切字母本来成就为空性大平等性的自性。法相自性成就，即各自的自性显现为不共的真实不虚。这二者不仅是咒语，一切法都具有。正因为如此，才能被加持，才能无碍地产生力量，因为从法性什么都不是之中，才能显现一切的真实不虚的缘起力。加持成就，即对一切法拥有自在的诸佛，将一个到多个字母的咒语显示为智慧的幻化，因此是佛的加持成就。力量威力成就，就像药物和珍宝的力量一样，这些咒语具有无碍地成就悉地的力量，真实不虚。此外，一切语言本来就处于清净平等的境界，因此，显现为声音的一切都是语的坛城。如果是这样，为什么一切众生的语言都没有利益呢？因为众生不了解这一点，所以不会产生利益，反而会执着于自己的显现，成为束缚的因，就像把绳子当成蛇一样产生恐惧。这种道理不仅限于此，也适用于动摇手印、饮食会供等。那么，佛和梵天等所造的咒语，力量会相等吗？那从显现的角度来说是不一样的，佛为了调伏众生而加持的，以及被量士夫所认定的咒语是无与伦比的。那么，一切声音都无一不是象征解脱之门，因此，为了调伏众生而说的咒语也是无量的。根本字母被加持后，从中产生的一切都被称为咒语。佛的语言不是任何一种形式，因此一切都被视为佛语。念诵咒语和世俗的言谈等
English
Even if one sees it on a single syllable, one will obtain four dharani gates from it. In particular, the mantras spoken by the Buddhas possess four accomplishments: The accomplishment of the nature of reality as the essence is that all letters are primordially accomplished as the essence of the great emptiness of equality. The accomplishment of the nature of characteristics is that the individual essence of each appears as the unmistaken nature of reality. These two are present not only in mantras but also in all phenomena. Because of this, they can be blessed, and their power can arise unimpeded, due to the unmistaken power of interdependent origination, where anything can arise from the nature of reality, which is nothing. The accomplishment through blessing is that the Buddhas, who have mastery over all phenomena, have shown the mantras from one to many letters as manifestations of wisdom, and thus it is the accomplishment through the blessing of the Buddhas. The accomplishment through the power of potency is that, like the power of medicine and jewels, these mantras have the unmistaken and unimpeded power to accomplish siddhis. Furthermore, since all speech is primordially situated in purity and equality, all that appears as sound in reality is the mandala of speech. If that is the case, why is it that all speech of sentient beings has no benefit? It is because sentient beings do not understand this, so no benefit arises, and instead, they cling to their own appearances as ordinary, becoming a cause for bondage, like mistaking a rope for a snake and generating fear. This principle is not limited to just this, but also applies to gestures, mudras, food, feasts, and so on. Then, do the mantras created by Buddhas and Brahma, etc., become equal in power? That is not the same from the perspective of appearance, as the mantras blessed by the Buddhas for the sake of taming beings, and those recognized as such by valid authorities, are incomparable. Then, since all sounds are without exception doors that symbolize liberation, the mantras spoken for the sake of taming beings are also immeasurable. Since the root letters are blessed, everything that arises from them is said to be mantras, and since the Buddha's speech is not limited to any particular form, everything is shown to be the Buddha's speech. Reciting mantras and ordinary talk, etc.
Chinese
如果问，果有什么不同呢？这是因为对咒语，观想为本尊的咒语，以信心念诵，而其他没有这个。即使对于咒语，如果不知道是咒语，而像对待普通事物一样，那么咒语的作用就不会产生。咒语是无分别如意宝，它的加持就像月亮的倒影映在水中一样，必须进入自己的相续。就像没有水一样，因为自己的相续中没有获得咒语成就的因缘，如信心等。然而，凭借佛陀不可思议的化现力量，仅仅听到如来真言的声音也不是完全没有意义的。《文殊根本续》中说： “如来之咒语，如是咒皆有义，众生以眼角，视之亦摄受。” 如是宣说。因此，在名言显现上，如果是佛陀教法的咒语，并且自己的意乐圆满，那么加持就会如实产生。因为因缘具足，就像种子和土地水等具足就能生出苗芽一样，或者根器清净的补特伽罗和视其为殊胜的弟子真实具足，那么加持就会进入。第三是果，像这样成就的咒语，没有不能成办暂时和究竟利益的，因为咒语是本尊的体性。因此，即使在凡夫的地位，也是因为咒语能够招请如来的力量作为助伴，从而成办各种事业。对于那些成为共同行境的事物，世间上没有其他能够给予与咒语相同的成就，即使是梵天、自在天、大自在天、如意宝等，也无法与咒语的力量相提并论。甚深见修等是少数根器清净者的境界，不是所有人的共同境界，而咒语是可以共同念诵的。这些是关于咒语的体性的解释。第二是分类，分为总、别、特殊三种。第一是基、道、果三种，也就是一切法本来清净，安住于大平等中，自己的心性圆满于大乐之中，这就是自性光明的心之坛城，称为咒语的真如，是基之咒。道是为了显现那个真如
English
If asked, what is the difference in the result? It is because for mantras, one visualizes them as the mantras of deities and recites them with faith, while others do not have this. Even for mantras, if one does not know that they are mantras and treats them like ordinary things, then the function of mantras will not arise. Mantras are like wish-fulfilling jewels free from conceptualization, and their blessings, like the reflection of the moon in water, must enter one's own continuum. Just as without water, because one's own continuum lacks the causes for attaining the accomplishment of mantras, such as faith. However, by the inconceivable power of the Buddha's manifestations, even merely hearing the sound of the Tathagata's vidya-mantras is not entirely meaningless. As it is said in the Root Tantra of Manjushri: "The mantras of the Tathagatas, thus all mantras are meaningful, even if beings glance with the corner of their eyes, they will be embraced." Thus it is said. Therefore, in terms of conventional appearance, if it is a mantra of the Buddha's teachings, and one's own aspirations are complete, then blessings will arise accordingly. Because the causes and conditions are complete, just as sprouts grow when seeds, soil, water, etc., are complete, or when a pure individual and a disciple who regards them as supreme are truly complete, then blessings will enter. The third is the result, such accomplished mantras can accomplish temporary and ultimate benefits without exception, because mantras are the nature of deities. Therefore, even in the state of ordinary beings, it is because mantras can invoke the power of the Tathagatas as helpers, thereby accomplishing various activities. For those things that have become common objects, there is nothing else in the world that can bestow accomplishments equal to mantras, even Brahma, Ishvara, Mahadeva, wish-fulfilling jewels, etc., cannot compare even a fraction to the power of mantras. Profound views and meditations, etc., are the realm of a few pure individuals, not the common realm of all, while mantras can be recited in common. These are explanations about the nature of mantras. The second is the classification, divided into general, specific, and special. The first is the three: ground, path, and result, that is, all phenomena are originally pure, abiding in great equality, and one's own mind is complete in the state of great bliss, this is the mandala of mind, naturally luminous, called the suchness of mantra, it is the ground mantra. The path is to manifest that suchness
Chinese
因为具有殊胜方便智慧瑜伽，是迅速救护心灵安乐的所有咒语之道。果实是心性显现为大乐智慧之身，成为一切众生的救护和殊胜助伴，将一切众生安置于利益安乐之中。第二，关于“咒语”一词所指的对象有很多种。无戏论之义也称为咒语，如《现观庄严论》中说：“无戏论之义即是密咒之本体”。无二智慧也称为咒语，如前文所说：“此无二智慧，佛陀说为咒”。又如，作为此等意义之象征的诸佛之身也称为咒语，如该论中所说：“对于一切咒语之自性，亦献上稀有之朵玛”。此外，经文的集合以及火供等方便的仪轨也称为咒语，如是咒语之名指代诸多意义。第三，特殊之处在于，此处所说是念诵的咒语。上述的分类仅仅是广义上以咒语之名所指代的种类的分类。在一切咒语乘中，能安乐迅速救护的咒语之名所指代的总称，特别归属于念诵的咒语，因为这才是殊胜的方便。这样的咒语一般分为密咒、明咒、陀罗尼咒三种。这些的意义，如果从所诠释的意义的角度来说，可以是空性、明、双运三种，或者反过来组合也可以。从象征的印记，身体的角度来说，是双运，父尊，母尊的形象。或者从咒语本身的象征的角度来说，密咒是父尊的形象，另外两种是母尊的形象。还有无上咒和外道咒，以及经部所说的与仪轨相关的咒语的差别。又从因和作用的角度来说，方便智慧无二的智慧显现为咒语，成为邪分别的对治，成为极其秘密的体性。智慧和觉性的自性显现为咒语的形象，对于未
English
Because it possesses the special yoga of skillful means and wisdom, it is the path of all mantras that quickly saves the mind and brings happiness. The result is that the nature of mind manifests as the body of great bliss and wisdom, becoming the refuge and supreme companion of all sentient beings, placing all beings in benefit and happiness. Secondly, there are various objects to which the term "mantra" applies. The meaning of non-elaboration is also called mantra, as it is said in the Manifestation of Enlightenment: "The meaning of non-elaboration is the very essence of secret mantra." Non-dual wisdom is also called mantra, as it is said in the previous text: "This non-dual wisdom, the Buddha said is mantra." Furthermore, the bodies of the deities, which are symbols of such meanings, are also called mantras, as it is said in the same text: "To the very nature of all mantras, I offer wonderful tormas." In addition, collections of scriptures and the rituals of skillful means such as fire offerings are also called mantras, and thus the name mantra refers to many meanings. Thirdly, the special feature is that what is being discussed here is the mantra of recitation. The above classifications are merely classifications of the types generally referred to by the term mantra. The general term referred to by the name of mantra that brings happiness and quick salvation in all mantra vehicles is specifically attributed to the mantra of recitation, because this is the special means. Such mantras are generally divided into three types: secret mantra, knowledge mantra, and dharani mantra. The meaning of these, if considered from the perspective of the meaning to be expressed, can be the three: emptiness, clarity, and union, or they can be combined in reverse order. From the perspective of the symbolic mudra, the body, it is union, the father deity, and the form of the mother deity. Or from the perspective of the symbol of the mantra itself, secret mantra is the form of the father deity, and the other two are said to reside in the form of the mother deity. There are also differences between the unsurpassed mantra and the outer mantra, and the mantra related to the ritual spoken of in the sutras. Also, from the perspective of cause and effect, the wisdom of non-duality of skillful means and wisdom arises as mantra, becoming the antidote to wrong thoughts, becoming the nature of extreme secrecy. The nature of wisdom and awareness arises in the form of mantra, for those who have not
Chinese
成为对危险的防护，显现为不忘失忆念和智慧自性的陀罗尼之相，成为忆念减弱的对治。虽然是男神的明咒，但因为安住于空性法界之女神，所以做了具有女性标志的结尾等等，有很多。或者，因为从获得因陀罗尼而加持为咒语，所以是陀罗尼咒；本体是觉性智慧的自性，所以是明咒；方法隐秘且应念诵，所以是秘密咒，要知道只是反体的差别，本体上没有差别等，有各种结合方式。具体而言，任何坛城的咒语也有，不错误之因的根本咒，种子字；生起之缘的咒语，生起本尊和灌顶、迎请、供养等时念诵；本尊心咒反复念诵的念诵事业咒三种。后者也有主尊咒、眷属咒、总摄咒、事业结尾咒等等；此外还有念诵、修持、事业三种咒；根本咒和心咒、近心咒等等，内部的差别如经续和修法中所说的那样。第三、进入咒语之理，有以甚深智慧对咒语生起信心，以甚深禅定安住于咒语的所缘，以甚深精进究竟咒语之行三个方面。第一方面包括观本尊与咒语无别，以及断除成为其障碍的三种分别念。第一点需要通过六种观察的方式来确定，这已经在手印部分共同讲述过了。其中的最后一种观察，要像那样对本尊与咒语无别生起信心，也就是在胜义谛中，一切法在清净平等的大法身界中没有界限，在世俗谛中，本尊的真身和咒语都是为了调伏对境而显现的智慧幻化，没有差别，因此要将咒语视为本尊。第二方面有三点，第一点是消除从对本尊和咒语产生好坏之想的角度，认为意义上存在差异的分别念。就像这样，佛陀的智慧能够在所化众生面前显现一切形象，而且佛陀的