Chinese
与功德相反的是：在《心滴》中说：“如果违背、不圆满和懈怠，就会失去誓言、衰损、力量和加持。”第六是功德：是跟随所宣说的必要目的。在《总集经》中说：“具有共同和特殊的功德。”特别是会供轮的功德，在《食供》中说：“与意义分离的世间人，沉迷于显有世间的安乐受用，如果像这样享用，据说就能解脱。”以及在《金刚网》中说：“在福德中，会供轮是最好的。今生一切愿望都能实现，邪魔和障碍平息，来世能到达持明者的胜者刹土，获得普贤果位。”第十是束缚和重复咒语和手印，其中有六点：第一，必要目的是：净化二障，转变为三摩地的力量，从而产生获得事业和成就的能力。在《心滴》中说：“为了净化和增进，为了圆满所要获得的五种。”特别是，咒语是为了从要点上激发本尊誓言，手印是为了象征心完全解脱。正如所说：“本尊誓言要点激发是秘密咒语之门。”以及“为了象征完全解脱。”第二，本体方面，咒语的本体是：因为是方便和智慧的字母的集合，并且具有加持的力量。在《心滴》中说：“字母的集合是法性自性，法相自己的本体，力量，加持，四种成就，具有力量是什么？”手印的本体是：不超出明觉圆满四种手印的本尊身相的显现。其中说：“不超出四圆满本身，显现于何者，那就是本体。”第三，声音和意义方面，咒语是：从“曼陀罗（梵文：mantra）”的声音而来。“曼（梵文：man）”是意或知识，“陀罗（梵文：tra）”是救护或助伴的意思。因此，咒语能迅速救护意和知识，并产生加持。在《智慧精髓》中说：“曼（梵文：man）是意，陀罗（梵文：tra）是救护。”手印是：从“穆扎（梵文：mudrā）”的声音而来，是印记的意思。因为是按压和象征，或者盖章后难以逾越，所以称为手印。这也是
English
Opposite to merit is: In Thukthik it says, "If one deviates, does not fulfill, or is lazy, one will lose vows, decline, power, and blessings." Sixth is merit: it is following the stated necessary purpose. In Khok Zhung it says, "Possessing common and special merits." In particular, the merit of the Tsok khor wheel, in Za Tsok it says, "Worldly people who are separated from meaning, indulging in the enjoyment of happiness in appearance and existence, if they enjoy like this, it is said they will be liberated." And in the Vajra Net it says, "Among fortunes, the Tsok khor is supreme. In this life, all wishes will be fulfilled, obstacles and hindrances will be pacified, and in the next life, one will reach the realm of the vidyadharas, and attain Samantabhadra's state." Tenth is binding repetition of mantras and mudras, of which there are six points: First, the necessary purpose is: to purify the two obscurations, transform into the power of samadhi, thereby generating the ability to obtain activities and siddhis. In Thukthik it says, "In order to purify and enhance, in order to perfect the five to be obtained." In particular, mantras are for stimulating the samaya from the essential point, and mudras are for symbolizing the complete liberation of mind. As it is said, "Stimulating the samaya essence is the door of secret mantras." And "For symbolizing complete liberation." Second, regarding the essence, the essence of mantras is: because it is the collection of letters of skillful means and wisdom, and has the power of blessings. In Thukthik it says, "The collection of letters is the nature of dharmata, the essence of the dharmic entity itself, power, blessings, four accomplishments, what is it that has power?" The essence of mudras is: not exceeding the manifestation of the deity's form of the complete four mudras of awareness. It says, "Not exceeding the four perfections themselves, whatever appears, that is the essence." Third, regarding sound and meaning, mantras are: from the sound of "Mantra (Sanskrit: mantra)." "Man (Sanskrit: man)" means mind or knowledge, "Tra (Sanskrit: tra)" means to protect or assist. Therefore, mantras quickly protect mind and knowledge, and generate blessings. In Yeshe Nyingpo it says, "Man (Sanskrit: man) means mind, Tra (Sanskrit: tra) is said to be protection." Mudras are: from the sound of "Mudra (Sanskrit: mudrā)," meaning mark. Because it is pressing and symbolizing, or difficult to surpass after being sealed, it is called mudra. This itself
English
Also, the essential mudra is difficult to surpass. In the expanded version: "Just as it is difficult to surpass and indestructible, it is the supreme abode of the king's mudra. The great self, the form of signs, is proclaimed as the mudra." Thus it is. Fourth, in terms of categories, there are mantra and mudra, two. The first has general and specific aspects. First, generally, mantras are divided into three types: secret mantras, family mantras, and dharani mantras. These are the nature of skillful means and wisdom. Their gate appears as letters, so they are secret, accompanied by verbal recitation, and through the activity of knowing and protecting, they become the antidote to wrong conceptions, which are secret mantras. They are the nature of wisdom and primordial awareness, and through the activity of understanding the meaning of things, they become the antidote to non-understanding, which are family mantras. They are the nature of mindfulness and wisdom, and through the activity of holding the words and meanings of the Dharma without forgetting, they become the antidote to forgetfulness, which are dharani mantras. The signs of these three are: the first is the shape of a male deity, and the latter two are said to reside in the form of a female deity. Second, specifically, the mantras that become the gate of secret mantras, in this root tantra, are said to be of three types: mantras for generating the support and the supported, and mantras for the sequence of activities. The first is: Bhrūṃ (藏文，梵文 देवनागरी，梵文罗马 Bhruṃ，seed syllable of the palace) is the seed syllable of the palace. Viśu viśuddhe (藏文，梵文 देवनागरी，梵文罗马 viśu viśuddhe，various purifications) is called various purifications. From the Ash Tantra: Bhrūṃ (藏文，梵文 देवनागरी，梵文罗马 Bhruṃ，seed syllable of the palace) Bhrūṃ (藏文，梵文 देवनागरी，梵文罗马 Bhruṃ，seed syllable of the palace) is the realm of reality, in bhāga (藏文，梵文，梵文罗马 bhāga，part) bhāga (藏文，梵文，梵文罗马 bhāga，part) various things are gathered, it is the purity of activity and essence, it is born from the jewels of the Buddhas, and it is spoken as a mantra for blessing and protection. Thus it is. The second is divided into two types: peaceful and wrathful mantras. The first is divided into: the root of the cause without error, the arising of conditions, and the mantra of recitation activity. The first is also divided into two types: the seed syllable of the basis for generating the deity and the seed syllable of the family. The first is: A ka kha ga gha ṅa (藏文，梵文，梵文罗马 A ka kha ga gha ṅa，Ah, Ka Kha Ga Gha Nga) etc., forty-three letters. Introducing these by combining them with each deity is: A (藏文，梵文，梵文罗马A，Ah) is unborn, which is suchness. Ṭha (藏文，梵文，梵文罗马 Ṭha，Ta) is the illusory Vajra. Thus, A (藏文，梵文，梵文罗马A，Ah) is combined with Samantabhadri, and Ṭha (藏文，梵文，梵文罗马 Ṭha，Ta) is combined with Akshobhya, and so on in sequence. Likewise, in the Ocean it says: Earth, space, eye, Vajra, the five great ones are the first ka (藏文，梵文，梵文罗马 Ka，Ka). The second five in sequence are: charming woman, garland holder, song and dance, said to be Yamantaka. The third five in sequence are: Illuminating, Vajra, Jewel, and
Chinese
被说成是无有意义的成就。第四个五尊依次是：虚空藏、观自在、白衣母、嘛嘛枳和度母。第五个五尊依次是：慈氏、除盖障、普贤、吉祥和马头明王。第六个是四尊，依次是：燃香天女、明灯天女、鲜花天女和香水天女。第七个是四种，依次是：常、断、有相、清净和无我。最终摧毁一切的金刚，是无余聚集的自性。从身语意的游舞中，幻化出六种化身。第八个被说成是六字。阐述第十一和第十二，消除一切障碍的智慧，被说是能治愈死亡的。因此，阎魔和大力明王二者与此续部所说不符，应互相调换，其他则如是。那么，如果开头、提克、夏这三个没有出现，应与何者结合呢？这三个被称为行为之字，依次是意、语、身的本性，因此应普遍与一切结合。第二，吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）, 嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, 梭哈（藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭哈）, 阿（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿）, 杭（藏文：ཧཱཾ，梵文天城体：हां，梵文罗马拟音：hāṃ，汉语字面意思：杭）等是象征意金刚等的字。如《意集经》所说：用于象征身的是字嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。同样，穆（藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：种子字）, 朗（藏文：ལཱཾ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：种子字）等有些是名字的第一个字，有些是部族的种子字。第二，生起咒是：班杂 达日嘎（藏文：བཛྲ་དྷྲིཀ，梵文罗马拟音：vajra dhṛka，汉语字面意思：金刚持）等五部佛父的咒语意义。《秘密总集经》中说：班杂（藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）是金刚持，达日嘎（藏文：དྷྲིཀ྄，梵文罗马拟音：dhṛk，汉语字面意思：持）是胜者，吉那（藏文：ཛི་ན་，梵文罗马拟音：jina，汉语字面意思：胜者）是胜者，吉（藏文：ཛི་，梵文罗马拟音：ji，汉语字面意思：胜者）是珍宝，拉达那（藏文：རཏྣ་，梵文天城体：रत्न，梵文罗马拟音：ratna，汉语字面意思：珍宝）持，达日嘎（藏文：དྷྲ྄ིཀ྄，梵文罗马拟音：dhṛk，汉语字面意思：持）是贪欲，阿若（藏文：ཨ་རོ་，梵文罗马拟音：aro，汉语字面意思：贪欲）象征，里嘎（藏文：ལི་ཀ྄，梵文罗马拟音：lik，汉语字面意思：象征），般若（藏文：ཤེས་རབ་，梵文天城体：प्रज्ञा，梵文罗马拟音：prajñā，汉语字面意思：智慧）持，被称为达日嘎（藏文：དྷྲིཀ྄，梵文罗马拟音：dhṛk，汉语字面意思：持）。以及《薄伽梵母续》中说：在五蕴的头部，金刚（藏文：རྡོ་རྗེ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚），班杂（藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚），胜者，吉嘎（藏文：ཛིཀ྄，梵文罗马拟音：jik，汉语字面意思：胜者），珍宝，拉达那（藏文：རཏྣ་，梵文天城体：रत्न，梵文罗马拟音：ratna，汉语字面意思：珍宝），法，般若（藏文：ཤེས་རབ་，梵文天城体：प्रज्ञा，梵文罗马拟音：prajñā，汉语字面意思：智慧），种姓具足，精华之身，确定执持的秘密咒语。五部佛母的穆（藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：种子字），达瓦地效热（藏文：དྷྭ་ཏཱི་ཤྭ་རི་，梵文罗马拟音：dhvātīśvari，汉语字面意思：虚空自在母）是法界自在母，其他诸母的德效（藏文：དྭེ་ཥ་，梵文罗马拟音：dveṣa，汉语字面意思：嗔恚）等是：嗔恚（藏文：ཞེ་སྡང་，梵文罗马拟音：dveṣa，汉语字面意思：嗔恚），愚痴（藏文：གཏི་མུག་，梵文罗马拟音：moha，汉语字面意思：愚痴），贪欲（藏文：འདོད་ཆགས་，梵文罗马拟音：rāga，汉语字面意思：贪欲），班杂（藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚），拉底（藏文：ར་ཏི་，梵文罗马拟音：rati，汉语字面意思：欢喜）是欢喜女。由此，彼之清净的五种智慧，以及无明等四种，无有分别的嫉妒金刚咒。如是，嘿 惹 杂 亚（藏文：ཧཱི་རཱ་ཛཱ་ཡ་，梵文罗马拟音：hī rā jāya，汉语字面意思：嘿 惹 杂 亚）等是内心
English
It is said to be the accomplishment of meaninglessness. The fourth five are, in order: Akashagarbha, Avalokiteshvara, White-clad Mother, Mamaki, and Tara. The fifth five are, in order: Maitreya, Sarvanivaranaviskambhin, Samantabhadra, Shri, and Hayagriva. The sixth are four, in order: Incense Goddess, Lamp Goddess, Flower Goddess, and Perfume Water Goddess. The seventh are four, in order: permanence, cessation, characteristics, purity, and selflessness. The vajra that ultimately destroys everything is the nature of complete aggregation. From the play of body, speech, and mind, six emanations are manifested. The eighth is said to be six letters. Explaining the eleventh and twelfth, the wisdom that exhausts all obscurations is said to be the cure for death. Therefore, Yama and the Mighty One are inconsistent with what is said in this tantra and should be interchanged, but the others are as they are. Well, if the head, tig, and shad three do not appear, with what should they be combined? These three are called action letters, and in order, they are the nature of the deities of mind, speech, and body, so they should be universally combined with everything. Second, Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable), Om (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Om), Sva (藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：Svaha), Am (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：Am), Ham (藏文：ཧཱཾ，梵文天城体：हां，梵文罗马拟音：hāṃ，汉语字面意思：Ham) etc. are letters that represent the mind vajra etc. As it is said in the Gongdü: The letter Om (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Om) is used as a term to represent the body. Similarly, Mum (藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：seed syllable), Lam (藏文：ལཱཾ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：seed syllable) etc. are sometimes the first letter of the name, and sometimes the seed of the family. Second, the generation mantra is: Vajra Dhrik (藏文：བཛྲ་དྷྲིཀ，梵文罗马拟音：vajra dhṛka，汉语字面意思：Vajra Holder) etc. The meaning of the mantras of the five Buddha fathers. In the Guhyasamaja it is said: Vajra (藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：Vajra) is the Vajra Holder and Dhrik (藏文：དྷྲིཀ྄，梵文罗马拟音：dhṛk，汉语字面意思：Holder) is the Victorious One, Jina (藏文：ཛི་ན་，梵文罗马拟音：jina，汉语字面意思：Victorious One) is the Victorious One, Ji (藏文：ཛི་，梵文罗马拟音：ji，汉语字面意思：Victorious One) is the Precious One, Ratna (藏文：རཏྣ་，梵文天城体：रत्न，梵文罗马拟音：ratna，汉语字面意思：Precious One) Holder, Dhrik (藏文：དྷྲ྄ིཀ྄，梵文罗马拟音：dhṛk，汉语字面意思：Holder) is desire, Aro (藏文：ཨ་རོ་，梵文罗马拟音：aro，汉语字面意思：Desire) symbolizes, Lik (藏文：ལི་ཀ྄，梵文罗马拟音：lik，汉语字面意思：Symbolizes), Prajna (藏文：ཤེས་རབ་，梵文天城体：प्रज्ञा，梵文罗马拟音：prajñā，汉语字面意思：Wisdom) Holder, is called Dhrik (藏文：དྷྲིཀ྄，梵文罗马拟音：dhṛk，汉语字面意思：Holder). And in the Thalgü it is said: On the head of the five skandhas, Vajra (藏文：རྡོ་རྗེ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：Vajra), Vajra (藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：Vajra), Victorious One, Jik (藏文：ཛིཀ྄，梵文罗马拟音：jik，汉语字面意思：Victorious One), Precious One, Ratna (藏文：རཏྣ་，梵文天城体：रत्न，梵文罗马拟音：ratna，汉语字面意思：Precious One), Dharma, Prajna (藏文：ཤེས་རབ་，梵文天城体：प्रज्ञा，梵文罗马拟音：prajñā，汉语字面意思：Wisdom), family complete, essence of the essence, the secret mantra of certain holding. Mum (藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：seed syllable) of the five mothers, Dvatishvari (藏文：དྷྭ་ཏཱི་ཤྭ་རི་，梵文罗马拟音：dhvātīśvari，汉语字面意思：Space自在母) is the Dharmadhatu自在母, and Dvesha (藏文：དྭེ་ཥ་，梵文罗马拟音：dveṣa，汉语字面意思：Aversion) etc. of the others are: aversion (藏文：ཞེ་སྡང་，梵文罗马拟音：dveṣa，汉语字面意思：aversion), delusion (藏文：གཏི་མུག་，梵文罗马拟音：moha，汉语字面意思：delusion), desire (藏文：འདོད་ཆགས་，梵文罗马拟音：rāga，汉语字面意思：desire), Vajra (藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：Vajra), and Rati (藏文：ར་ཏི་，梵文罗马拟音：rati，汉语字面意思：pleasure) is the pleasure woman. From this, the pure five wisdoms, and the four such as ignorance, the indivisible jealousy vajra mantra. Thus, Hi Raja Ya (藏文：ཧཱི་རཱ་ཛཱ་ཡ་，梵文罗马拟音：hī rā jāya，汉语字面意思：Hi Raja Ya) etc. are the inner mind.