English
It becomes a protection against danger, and the appearance of the dharani that does not forget the nature of mindfulness and wisdom manifests as mantra, becoming the antidote to the decline of mindfulness. Although it is the vidya-mantra of a male deity, because it abides in the goddess of the emptiness realm, it is made with a female-marked ending, and so on, there are many. Or, because it is blessed as mantra from obtaining the cause dharani, it is dharani-mantra; because its essence is the nature of awareness-wisdom, it is vidya-mantra; because the method is secret and should be recited, it is secret mantra, know that there are various ways of combining, such as only the difference of inversion, there is no difference in essence. In particular, even for the mantra of any mandala, there are also the root mantra, the seed syllable, which is the cause of not being mistaken; the mantra of the arising condition, which is recited at the time of generating the deity and empowerment, invitation, offering, etc.; and the mantra of recitation activity, which is the repeated recitation of the deity's heart essence. The latter also has the main mantra, the entourage mantra, the general mantra, the activity tail mantra, and so on; in addition, there are the three mantras of recitation, accomplishment, and activity; the root mantra and the heart mantra, the near heart mantra, and so on, the internal differences are as stated in the tantras and sadhanas. Third, entering the way of that mantra, there are three aspects: generating faith in the mantra with profound wisdom, abiding in the object of the mantra with profound samadhi, and bringing the practice of the mantra to completion with profound diligence. The first aspect includes viewing the deity and mantra as inseparable, and abandoning the three conceptualizations that become obstacles to it. The first point needs to be determined by way of six examinations, which has already been explained in common with mudra. Like the last examination among them, one should generate faith that the deity and mantra are inseparable, that is, in the ultimate truth, all dharmas are undivided in the realm of the pure and equal great dharmakaya, and in the conventional truth, both the actual body of the deity and the mantra are merely manifestations of wisdom for the sake of taming beings, without difference, therefore, one should regard the mantra as the deity. The second aspect has three points, the first of which is to eliminate the conceptualization that there is a difference in meaning from the perspective of seeing good and bad in the deity and mantra. Like this, the wisdom of the Buddha is able to manifest in all forms to the beings to be tamed, and the Buddha's
Chinese
对于所化众生，显现为真实的佛陀；对于普通人，显现为普通的样子。这两者在同一佛陀的智慧游戏中没有区别，因此在本质上没有好坏之分。同样，在这里，佛陀本身在普通人面前显现为咒语的形式。通过成就咒语而使本尊显现，也是本尊化现为咒语。通过修持，咒语本身转化为本尊的形式，仅仅是为了赐予所化众生成就。必须这样理解。第二，消除因形式不同而执着于意义上的不同：咒语是用语言念诵，并将其书写成文字而已，它本身没有智慧等等。因为形式上的差异非常大，所以如果认为它与本尊不同，那么心在梦境等状态下，也会顺应习气的显现为物质的形式。佛陀的智慧显现为各种身和刹土，也会变成不由心和智慧所摄持。同一佛陀显现为寂静和忿怒等无数幻化网的游舞，在这些显现中，一个可能是本尊，而其他的不是本尊，因为形式不同。因此，要知道形式虽然不同，但并没有超出智慧的游舞。第三，消除因显现为由自续和他续所摄持而执着于意义上的不同：例如，咒语和手印是由自己的相续所摄持的法，而智慧本尊存在于他处，如果认为这两者是不同的，那么，一切法的实相是双运，远离了基位如来的自性，远离了突发性的垢染的状态的双运之身，自生智慧的自性者，是究竟真实的本尊。如果不了解其智慧显现为各种幻化网，如果说存在他续的本尊，那么在哪个方向存在着具有三门和短暂存在的造作之物呢？即使存在，它也是由微尘和刹那组成，因此不会遍布一切时空，也不会转变为一切相的智慧之身。如果在其存在的方向之外看到它，那一定不是真正的本尊。然而，为了使十方世界的有缘所化众生都能同时见到佛陀的身相，不能说其中一个是真正的佛陀，而其他的不是。
English
For those to be tamed, appearing as the actual Buddha; for ordinary people, appearing as ordinary. These two are indistinguishable in the play of wisdom of the same Buddha, so there is no good or bad in essence. Similarly, here, the Buddha himself appears as the form of mantra to ordinary people. The appearance of the deity through the accomplishment of the mantra is also the deity transforming into the mantra. Through practice, the mantra itself transforms into the form of the deity, merely to bestow accomplishments upon those to be tamed. This must be understood. Second, eliminating the clinging to differences in meaning due to differences in form: Mantra is merely recited with speech and written as letters, it itself has no wisdom, etc. Because the differences in form are very great, if one thinks it is different from the deity, then the mind, in states such as dreams, will also appear in the form of matter in accordance with habits. The wisdom of the Buddha appearing as various bodies and pure lands will also become uncontained by mind and wisdom. The same Buddha appearing as peaceful and wrathful, etc., as the play of countless illusionary nets, among these appearances, one might be the deity, and the others not the deity, because the forms are different. Therefore, one should know that although the forms are different, they do not go beyond the play of wisdom. Third, eliminating the clinging to differences in meaning due to appearing to be contained by one's own continuum and another's continuum: For example, mantra and mudra are dharmas contained by one's own continuum, while the wisdom deity exists elsewhere. If one thinks that these two are different, then the reality of all dharmas is union, the suchness of the ground, the spontaneously arisen wisdom of the nature of the union body in a state free from adventitious stains, is the ultimate true deity. Without understanding that its wisdom appears as various illusionary nets, if one says there is a deity of another's continuum, then in which direction does there exist a fabricated thing with three doors and a transient existence? Even if it exists, it is composed of particles and moments, so it will not pervade all times and spaces, nor will it transform into a wisdom body of all aspects. If one sees it outside of the direction in which it exists, then it must not be the real deity. However, in order to make the Buddha's body appear simultaneously to all fortunate beings to be tamed in the ten directions, one cannot say that one of them is the real Buddha and the others are not.
Chinese
因此，应当明白，修习大乘之理，仅仅了解成佛之理是必不可少的。如是总说之后，就到了当下，虽然显现为以咒等自续所摄持，然于安住之理法性平等之义，亦未成立为异体。即使从显现方式来看，实际上也不相违背。如同自己的心识显现为他者，如梦境之显现；如同在诸多不同的法中，显现为以自己的相续所摄持的一个法，如身体一般。虽然有各种各样的显现方式，但实际上并非如此成立。无论显现为自续或他续所摄持，仅仅显现为咒语和手印，就能成办佛的事业，并能次第引导至佛地，因此，显现本身被认为是安乐逝者的智慧之幻化。仅仅以凡夫之心的显现方式，是无法否定对一切法拥有自在的佛陀的不可思议之行境的。此外，在梦境、禅定和根识的显现行境中，显现佛的加持，实际上也仅仅是自显现，无法成立为其他。因为凡是显现于自者，都是自显现，这是以实力的理证成立的道理，在经文中广为宣说。因此，与自心清净的次第相应，佛的奇迹和加持就越发显现。最终，当所有污垢完全清净，实相显现时，所有佛陀也是自己，自己也是所有佛陀，那时，获得了与三世诸佛无二无别的法性智慧之身。因此，现在诸佛以咒语的形式显现在自己面前，成办暂时和究竟的利益。因此，对咒语生起特殊的信心，是成就咒语的主要原因，所以务必非常重要。如同《文殊勇士成就法》中所说：神祇以秘密咒语的方式，赐予一切成就。咒士修习此法，如果成就，就能成就。以及《善臂请问经》中所说：无论何人，对于业和异熟
English
Therefore, it should be understood that studying the principles of the Mahayana and merely understanding the path to Buddhahood is indispensable. Having stated this generally, we now come to the present context. Although it appears to be encompassed by mantras and other self-continuums, in the meaning of the equality of the nature of reality, it is not established as a separate entity. Even from the perspective of appearance, there is no contradiction in reality. Just as the appearance of one's own mind appears as other, like the appearance of a dream, and just as among many different dharmas, it appears as one dharma encompassed by one's own continuum, like the body. Although there are various appearances, they are not established as such in reality. Whether it appears to be encompassed by one's own continuum or another's, merely appearing as mantras and mudras accomplishes the deeds of the Buddha and can gradually lead to the state of Buddhahood. Therefore, that appearance itself is considered to be a manifestation of the wisdom of the Sugata. However, the inconceivable realm of activity of the Buddha, who possesses dominion over all dharmas, cannot be negated by mere appearances to an ordinary mind. Furthermore, the appearance of the blessings of the Buddha in the realm of dreams, samadhi, and sensory perception is, in reality, merely a self-appearance and cannot be established as anything else. Because whatever appears to oneself is a self-appearance, this is established by the reasoning of factual strength, as extensively explained in the scriptures. Therefore, corresponding to the degree of purification of one's own mind, the miracles and blessings of the Buddha become more and more manifest. Ultimately, when all defilements are completely purified and the true nature is revealed, all Buddhas are oneself, and oneself is all Buddhas. At that time, one attains the Dharmakaya of wisdom, inseparable from all Buddhas of the three times. Therefore, now the Buddhas appear to oneself in the form of mantras, accomplishing temporary and ultimate benefits. Therefore, generating special faith in mantras is the main cause for the accomplishment of mantras, so it is extremely important. As it is said in the "One Accomplishment of Manjushri the Hero": "The deity himself, through the method of secret mantras, bestows all accomplishments. The mantra practitioner, having meditated on this, if it is accomplished, then it will be accomplished." And as it is said in the "Inquiry of Strong Arm": "Whoever, regarding karma and its maturation,
Chinese
以恭敬心。对于如何与一切众生相符顺，示现密咒之形相，密咒之引导者，我顶礼！如《桑布扎续》所说：具有密咒形之身者，将会行持事业之众。又如《胜乐根本续》所说：密咒即是瑜伽母之形，瑜伽母即是密咒之形。若欲求殊胜之果位，则不应区分二者。如是等等所说。第二，关于禅定，分为正行禅定之显现，以及以见解为助伴两种，首先，身、语、意、命、咒鬘放光和收摄之方式，在禅定之行境中极为清晰地显现。而且，不应仅仅认为这些只是在自己心中显现，而应将自己视为与本尊无二无别的本尊慢。并且，不应将本尊视为自身相续中具有名相和形相的短暂存在，而应将其视为断证圆满、达到究竟果位的圆满智慧，以本尊和咒语的形式显现，并保持清净的忆念。其次，应知晓这一切皆未超出本来清净、平等、真谛无别之法身，唯一明点的状态，并且不被其他所缘中断，一心专注于此。此外，在成就寂止之时，应具备多少显现、稳固、清净的胜观，以及以见解为助伴的胜观。第三，分为前行、正行和后行三个部分。首先，获得灌顶并安住于誓言者，应令上师欢喜，并通过念诵等方式，如法了知清净咒语和念诵方法之诀窍。其次，念诵分为意念念诵、默念念诵和音声念诵三种。首先是意念念诵，即于心中观想咒鬘和种子字，并于心中如自声般反复念诵，而无有嘴唇动摇等之勤作。其中又分为仅是意念念诵，以及与气相结合的阻止念诵、金刚念诵、宝瓶念诵三种。首先是阻止念诵，也称为阻止或收摄命勤之念诵。命即是气，勤作即是忆念或意之运行。将气的运行和忆念勤作全部收摄于内，以意念念