English
With reverence. To the one who accords with all beings, manifesting the form of secret mantra, the guide of mantras, I prostrate! As stated in the Sambhuta Tantra: "The one who possesses the body of mantra form, will perform the assembly of actions." Also, as stated in the Chakrasamvara Root Tantra: "Mantra itself is the form of the yogini, the yogini herself is the form of mantra. If one desires the supreme state, then these two should not be separated." As such and so forth. Secondly, regarding meditation, there are two aspects: the manifestation of the main meditation, and the view as an assistant. Firstly, the manner of the body, speech, mind, life-force, mantra garland radiating and withdrawing, should appear very clearly in the field of meditation. Moreover, one should not merely think that these are just appearing in one's mind, but should cultivate the pride of the deity, inseparable from the deity. Furthermore, one should not regard the deity as a temporary existence in one's own continuum with name and form, but should regard it as the complete wisdom of the ultimate fruition, the perfection of abandonment and realization, appearing in the form of the deity and mantra, and maintain pure mindfulness. Secondly, one should know that all of this does not go beyond the state of the Dharmakaya, the single bindu, which is originally pure, equal, and inseparable from the truth, and one should remain single-pointedly without being interrupted by other objects of focus. Moreover, at the time of accomplishing shamatha, one should possess as much vipashyana as possible with clarity, stability, and purity, and the kind of vipashyana that is assisted by the view. Thirdly, there are three parts: preliminary, main part, and concluding part. Firstly, one who has received empowerment and abides by the vows should please the guru, and through methods such as mantra recitation, should properly understand the key instructions for purifying mantras and the method of recitation. Secondly, there are three types of recitation: mental recitation, whispered recitation, and vocal recitation. The first is mental recitation, which involves visualizing the mantra garland and seed syllables in the heart, and mentally reciting them repeatedly as if proclaiming one's own sound, without any effort such as moving the lips. Among these, there are only mental recitation, and three types combined with the breath: blocking recitation, vajra recitation, and vase recitation. The first is blocking recitation, also called the recitation of blocking or restraining the life-force. Life is breath, and effort is memory or the movement of the mind. Gathering all the movement of breath and mental effort inward, mentally
Chinese
通过精进，身语的活动得以迅速停止，并成就殊胜的功德。第二，将气息的生起、进入、安住这三者与咒语结合，使专注不散乱。第三，结合具备四种要素的宝瓶气，进行意念持诵。第二，耳语持诵是指没有声音，但嘴唇和喉咙的活动稍微动一下，发出细微的耳语声进行持诵。第三，有声持诵有六种：第一，咒语的字母发出洪亮的声音，声音既不太大也不太小，语速既不太快也不太慢，具备这四种特点。不像与他人说话一样，也不是在散乱的状态下持诵，咒语的音节没有缺失，也没有多余，连头部摇动等细微的动作也一丝不苟，声音纯正，字母各自的发音部位和发音方式等没有错误，发音清晰，具备这十种功德来进行持诵。第二，用脸颊呼气的声音进行持诵，是指舌头抵住上颚，气息从鼻孔呼出，像蜜蜂的声音一样，声音缓慢而悠长，顺着脸颊呼气的自然力量，声音舒缓地进行持诵。第三，梵天之音的引导方式的持诵，是指声音悦耳而细微，音调悠长，带有回转的装饰音，牙齿闭合，像梵天之音一样，以令人心醉的姿态进行持诵。第四，发出呜咽和悲鸣的声音进行持诵，是指嘴唇闭合，舌头抵住上颚，以低沉的声音，像失去幼崽的骆驼一样，以呜咽和悲鸣的方式进行持诵。第五，像雷声一样深沉而洪亮的持诵，是指像雷声一样，声音洪亮而强烈，语速稍微快一些，发出轰鸣的声音，像从岩石缝隙中倾泻而下的急流一样进行持诵。第六，金刚罗刹的怒吼声的持诵，是指嘴唇闭合，像蜜蜂被关进陶罐里一样，音节不清晰，但声音洪亮，以罗刹愤怒的吼叫声的方式进行持诵。这些也被称为六种声音，依次是江嘎德吾和邦嘎德吾，振振瓦和东东瓦，夏达巴和嘎达巴。这些声音应根据具体情况进行运用。还有，罗刹怒吼声是夏达巴，雷声是嘎达巴，脸颊呼气是江嘎德吾，呜
English
Through diligence, the activities of body and speech are swiftly ceased, and extraordinary qualities are accomplished. Second, combine the three aspects of the arising, entering, and abiding of breath with mantra, so that focus is not distracted. Third, combine with vase breathing that possesses four elements and perform mental recitation. Second, whispered recitation is when there is no sound, but the movements of the lips and throat slightly move, and the sound is recited in a soft whisper. Third, vocal recitation has six types: First, the sound of the mantra's letters being pronounced loudly has four qualities: the sound is neither too loud nor too soft, and the speech is neither too fast nor too slow. It is not like speaking to others, nor is it recited in a distracted state. The syllables of the mantra are not missing, nor are there any extras. Even the subtle movements like head nodding are not neglected, so the sound is pure. The pronunciation of each letter's place of origin and manner of articulation are not incorrect, and the pronunciation is clear. It is recited with these ten qualities. Second, the sound of exhaling breath through the cheeks is when the tongue is placed against the upper palate, and the breath is exhaled through the nostrils. Like the sound of a bee, the sound is slow and long, and following the natural force of the breath exhaled through the cheeks, the sound is recited gently. Third, the method of guiding the voice of Brahma is when the voice is melodious and subtle, with a long tone, and with embellishments of trills. With the teeth closed, it is recited with a captivating demeanor like the voice of Brahma. Fourth, the sound of emitting moans and laments is when the lips are closed and the tongue is placed against the upper palate, and with a subdued tone, it is recited in the manner of moaning and lamenting, like a camel that has lost its young. Fifth, the recitation that is deep and loud like the sound of thunder is when the sound is loud and strong like the sound of thunder, and the syllables are slightly faster, with a rumbling sound, it is recited like a torrent of water flowing from a rock crevice. Sixth, the sound of the vajra rakshasa's roar is when the lips are closed, and like a bee trapped in a clay pot, the syllables are not clear, but the sound is loud, it is recited in the manner of the roar of an angry rakshasa. These are also called the six sounds, which in order are Jang Ga De'u and Pang Ga De'u, Dreng Nge Wa and Dung Nge Wa, Shar Ta Pa and Gar Ta Pa. These sounds should be used according to the circumstances. Also, the rakshasa's roar is Shar Ta Pa, the thunder sound is Gar Ta Pa, the cheek breath is Jang Ga De'u, the moaning
Chinese
嘎当邦嘎德吾。念诵咒语的声音洪亮。也称为如梵天之音。还有其他关于六种音调的分类。像这样念诵的时候，要具备正念和谨慎，避免身语意的散乱，如法地念诵，并且不离见修行。第三，后行，即座间休息时的行为。如果出现成为违缘的欲妙散乱等，要知道这是障碍而舍弃。如果出现疾病、邪魔、分别念增多等不顺的情况，要认为这是在消耗恶业而不气馁。所有经书中说到的会损害咒语成就的，如与衰败为伴等，都要远远地抛弃。其他时候被禁止的肉酒等，在密咒的时候，要用咒语、手印观想加持成为有益的物质。为了成就咒语，要尽力积累资粮、清净罪障。为了使自相续清净，要坚定信仰和誓言。要努力修持能增长咒语力量的诀窍，如念诵阿 अली（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和嘎利 कालि（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等。所有衣物、装饰、饮食等都要用咒语、手印观想加持成为智慧的游舞。像这样，通过舍弃违缘和聚集顺缘，在没有成就咒语之前，以不放弃的精进，来完成修持咒语的事业。第四，必要性是，坛城本尊是生起和增上的因和缘，并且转变为精华智慧的自性，以及成为法的印契，从而使本尊们非常欢喜，佛的加持如火一般融入自己的相续，焚烧掉罪障的丛林，使总持、三摩地、智慧等所有道之功德轻易生起，并且能成就和获得包括自他暂时和究竟的共同和殊胜的一切悉地，是如意宝也无法比拟的，是佛的化身，成办佛的事业，赐予佛的果位，因此具备无上的必要性。总而言之，所谓的咒语是本尊和坛城的因和体性，也是灌顶和誓言的差别。是字母的形式
English
Gadong Pangka De'u. The sound of reciting mantras is loud and clear. It is also said to be like the sound of Brahma. There are also other classifications regarding the six tones. When reciting like this, one should have mindfulness and caution, avoid the distractions of body, speech, and mind, recite properly, and not be separated from view and meditation. Third, the subsequent practice, which is the activity during breaks between sessions. If distractions such as desirable qualities that become obstacles arise, know that these are hindrances and abandon them. If unfavorable things such as illness, evil spirits, and increased conceptual thoughts arise, think that this is exhausting bad karma and do not be discouraged. All that is said in the scriptures to harm the accomplishment of mantras, such as associating with decline, should be discarded far away. Meat, alcohol, etc., which are prohibited at other times, should be blessed as beneficial substances with mantra, mudra, and visualization during the practice of secret mantra. To accomplish the mantra, accumulate merit and purify obscurations as much as possible. To purify one's own mindstream, hold faith and vows firmly. Strive to practice the instructions that increase the power of mantras, such as reciting Āli (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and Kāli (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). All clothing, ornaments, food, and drink should be blessed with mantra, mudra, and visualization as the play of wisdom. In this way, by abandoning obstacles and gathering favorable conditions, one should complete the activity of accomplishing the mantra with unwavering diligence until the mantra is accomplished. Fourth, the necessity is that the deities of the mandala act as the cause and condition for arising and increasing, and transform into the nature of essential wisdom, and become the seal of Dharma, thereby making the deities extremely pleased, and the blessings of the Buddha enter one's own mindstream like fire, burning away the thickets of obscurations, easily giving rise to all the qualities of the path such as dharani, samadhi, and wisdom, and accomplishing and obtaining all the common and supreme siddhis that encompass the temporary and ultimate benefit of oneself and others, which cannot be compared even to a wish-fulfilling jewel, as it is the manifestation of the Buddha, accomplishing the deeds of the Buddha, and bestowing the state of the Buddha, therefore it possesses unsurpassed necessity. In short, what is called mantra is the cause and essence of the deities and the mandala, and it is also the difference between empowerment and vows. It is the form of letters.
Chinese
也是以见地来表达的特殊门户，以及在相续中生起甚深见修之方便。也是禅修和行持的特殊阶段。由于是成就供养事业等的殊胜方便，并且能增广手印，因此是随顺一切所学之事物。在这些阶段中，是成为心要的唯一之法。由于咒语的自性是智慧本尊，因此一切见地等也都是成为趣入其义之支分。就究竟之义而言，由于是远离言说与能说而平等之故，当一切法圆满于远离言说的法身明点独一之界中时，即是咒语达到究竟，无需念诵勤作，一切语自然成就。如是亦于续部中云：‘一语坛城支分，不可思议周遍一切，声与名句各别显现，一切语之手印胜。’如是安住于法性，即是安住于语寂灭平等，也被称为咒语之王，并且口中所说的一切也无不转为咒语。于金刚手灌顶续中云：‘安住于平等性中，肢体动摇有多少，言语宣说有多少，彼等即是秘密咒手印。’殊胜方便咒语之章节。如是，通过这两个后续章节，已经善说了作为方便之彼岸的手印和咒语之义。现在是第四部分，完全交付结尾。交付甚深续部意义无二之方式，以及显示交付之器之伟大，二者之第一，续部之导师薄伽梵普贤王如来金刚大乐或大喜，呼唤智慧自显之眷属曰：‘嗟！嗟！’总集十方与四时之诸法自性或实相是，本来清净大平等中成佛之如来藏性，并且此义被称为秘密藏和无上大圆满等名称。如是，就意义而言，虽然从未动摇于本来成佛之自性，但是由于未能如实证悟此义，而执