English
It is not. Generation is the generation stage. In the Dharma realm, bliss is the path of means, and nature is the completion stage. Recitation and contemplation are the generation stage. Fourth is means and uprightness. When reciting mantras, there are ten faults, divided into two: the faults of the sound of mantra recitation, and avoiding the ten faults of obstacles; avoiding the ten faults of interrupting the mantra with thought and discrimination. The first is divided into two, the first being the five faults of sound: sound too loud or too soft, too fast or too slow, and no sound, these five. Avoiding these is very important. Because if the sound is too loud, it will be heard by spirits and those without vessels, thus creating obstacles; if it is too soft, the pronunciation will not be clear; if it is too harsh, the tongue will break; if it is too weak, the pronunciation will not be clear; if it is too fast, the tongue will be tired; if it is too slow, the number of recitations will not be enough; if there is no sound, the words will be damaged. As it says in 'Thunderbolt Cliff': The sound should not be too loud, nor too soft. Not too fast, nor too slow. Not too harsh, nor too weak. Do not damage the components of the letters. Do not be distracted, do not be arrogant. Avoid the wandering mind. Too loud a sound becomes the fault of spirits and those without vessels, hearing it creates obstacles. No sound becomes a powerless obstacle. Circumstances change, the health of the body will be damaged. Then there is no power of the mantra. If it is too slow, the number of recitations will not be enough, time passes, and the combination of obstacles will occur. So it is said. The second is the five faults of obstacles: coughing, talking, sneezing, and sleeping, these four interruptions will cause the blessings to disappear. If the mind is distracted, the life of samadhi will disappear, therefore there is no power of meaning. Mere words will not produce power. Coughing, sneezing, talking, and interruptions such as sleeping, will cause yakshas, demons, etc., to come and create obstacles. A distracted mind will not produce power. So it is said. The second is the ten faults of thought and discrimination: the fault of thinking about the five poisonous emotions; the fault of thinking about weak diligence, a total of six; strong desire, the fault of hope and doubt, a total of seven; separation from samadhi, the fault of distraction, a total of eight; lack of faith, the fault of doubt, a total of nine; not in accordance with the meaning, the fault of self-righteousness, a total of ten. As it says in 'The Sixty Black Dharmas': When reciting mantras, hatred like fire will burn the fruits of the mantra. Complete immersion in sexual desire will cause merit to decline.
Chinese
束缚诸河流。如黑暗般的愚痴，无法获得接近的成就。如蛮牛般的傲慢，使成就如水般从顶端倾覆。咒语的功德如云，嫉妒之风将其吹散。成就如河流般汇聚，若无精进金刚般的磐石，懒惰的巨浪将汹涌澎湃。如是，具备一切悉地，因贪求咒语成就而舍弃。无间断的念诵如火焰，罪恶如水般被消灭。如是说。因此，必须不懈怠地舍弃这十种过失。观修本尊时有八种过失，即大小的尺度变化，坐姿，数量，寂静忿怒的装束，身色，形状，仅有颜色，以及从顶髻开始逐渐消失不显现的过失，必须断除这些过失，精勤地观修本尊。如《道次第》所说：对于所缘境，尺度和姿势，数量和装束，颜色和形状，仅有颜色，逐渐消失。又说：第六，要像山一样巨大坚实。第七，要与形状相融合。第八，要安住于个别而非总体。第五，解释词义。真实而言，无论修持共同或殊胜的成就，通过念诵，便具有力量、加持和救护，因此称为咒语。不违背生起次第和圆满次第的意义，因此称为手印。基于此理由，因此称为咒语手印，作为名称的词义或解释。第六，在何种情况下需要。真实而言，在需要坛城的五种情况下需要咒语手印。即：供养寂静忿怒本尊时需要坛城；灌顶时需要坛城；获得殊胜和共同成就的方法需要坛城；无论进行息增怀诛哪种事业都需要坛城；以及身语意的开光，需要福德之源的坛城，共有五种。此外，在修持近修、修持四种方式的意义时，需要咒语和手印。第七，功德。真实而言，念诵三种咒语，观修四种手印，获得极大的稳固之后，殊胜和共同的成就显现出巨大的奇迹，那将真实地成就。
English
They bind the rivers. With ignorance like darkness, near attainment cannot be found. With pride like a wild bull, accomplishment is spilled like water from the top. The merit of mantra is like a cloud, scattered by the wind of jealousy. Accomplishment is like a river gathering its flow, if there is no diligence like a vajra rock, the great waves of laziness will surge. Thus, possessing all siddhis, abandon desiring mantra accomplishment. Uninterrupted recitation is like a stream of fire, sins are killed like water. Thus it is said. Therefore, one must abandon these ten faults without laziness. There are eight faults in deity meditation, namely, changes in the size of the measurement, posture, number, peaceful and wrathful attire, body color, shape, mere color, and the faults of gradually disappearing and not appearing from the crown of the head, these faults must be abandoned, and one must diligently apply oneself to deity meditation. As it says in the Lamrim: For the object of focus, measurement and posture, number and attire, color and shape, mere color, gradually disappearing. And again: Sixth, make it as large and solid as a mountain. Seventh, blend it with the shape. Eighth, abide in the particular, not the general. Fifth, the definition of terms. Truly, whatever is accomplished, whether common or supreme, by recitation, one possesses power, blessing, and protection, therefore it is called mantra. Because it does not deviate from the meaning of the generation stage and the completion stage, it is called mudra. For that reason, it is called mantra mudra, as the meaning or definition of the name. Sixth, in what circumstances is it needed? Truly, mantra mudra is needed in the five circumstances when a mandala is required. That is, a mandala is needed to offer to peaceful and wrathful deities; a mandala is needed for empowerment; a mandala is needed for the method of obtaining supreme and common accomplishments; a mandala is needed for whatever activity is performed, whether pacifying, increasing, subjugating, or wrathful; and for the consecration of body, speech, and mind, a mandala of the source of merit is needed, there are five. Furthermore, mantra and mudra are needed when experiencing the meaning of the four modes of approach and accomplishment. Seventh, qualities. Truly, by reciting the three mantras and meditating on the four mudras, having obtained great stability, the supreme and common accomplishments appear as great wonders, and that will actually be accomplished.
Chinese
因此，心中所想的一切果实都将实现。正如《秘密心髓》中所说：“咒语和手印若极稳固，则成就将变得非常奇妙。”第八是过失。譬如，如果握剑不握剑柄而握剑刃，反而会伤到自己的手。同样，有些密咒士在念诵咒语和修习手印时，不以信心和精进认真对待，也不如法行持，由于违犯誓言，今生衰败，来世也无法获得天界和解脱的果实。正如《心髓》中所说：“无信修持则衰败。”第九是何者的行境。譬如，秘密咒、明咒和陀罗尼咒这三者，无论倾向于哪种次第，都是所修习的行境。以及四种手印，无论对何者行持，行者与手印合一，乃至广大的显现，都是其行境。第三，最后是圆满次第，与暖相证相具足，并将果与见道相连。譬如，首先要知道的五种境，中间共同道和殊胜道这二者已经讲过。此处最后，以无分别的证悟智慧，与获得暖相的证量具足，从而毫无障碍地将果与见道紧密相连的圆满次第，就像这样：瑜伽士修持自己所修的本尊，并且事先圆满了资粮道的禅定，具足不违犯誓言戒律，为了将有漏转为无漏道的方法，必须修持圆满次第。也就是修持寂静和忿怒二者的聚类，按照经典中所说的，修持一、三、五种等类别。首先，对于资粮道的方便道和智慧解脱道的禅定类别，从佛陀的教言量和上师的口诀量这二者中著名的意义，以正量智慧善加修习，从而在方便解脱双运的禅定中获得稳固，然后进行修持，从而将有漏转为无漏之地。总而言之，第三个要点是通过道来获得，因此从了解道的因果关系上进行阐述。正如《心髓滴》中所说：对于上等者指示象征
English
Therefore, all the fruits of what you think in your heart will be realized. As it says in the Secret Essence: "If mantras and mudras are very stable, then the accomplishments will become very wonderful." Eighth is faults. For example, if you hold a sword not by the hilt but by the blade, you will end up hurting your own hand. Similarly, some secret mantra practitioners, when reciting mantras and practicing mudras, do not take it seriously with faith and diligence, nor do they act according to the scriptures. Because of breaking their vows, they decline in this life, and in the future, they will not obtain the fruits of heaven and liberation. As it says in the Essence: "Without faith, practice will lead to ruin." Ninth, what is the field of activity? For example, secret mantras, knowledge mantras, and dharani mantras, whichever order you are inclined to, are the field of activity for whatever practice you do. And the four mudras, whoever practices them, the practitioner becomes one with the mudra, and even the vast manifestations are its field of activity. Third, the last is the completion stage, which is complete with warmth and signs, and connects the fruit with the path of seeing. For example, first, the five objects to be known, and in the middle, the common path and the supreme path have already been discussed. Here, finally, with the non-dual wisdom of realization, complete with the measure of obtaining warmth, thereby closely connecting the fruit with the path of seeing without any obstacles, the completion stage is like this: the yogi practices the yidam deity he practices, and beforehand, he has completed the samadhi of the accumulation path, and is complete with vows and commitments that are not violated. In order to transform the contaminated into the uncontaminated path, it is necessary to practice the completion stage. That is, practice the clusters of peaceful and wrathful deities, according to the scriptures, practice the categories of one, three, five, etc. First, for the categories of the expedient path and the wisdom liberation path of the accumulation path, from the famous meanings of the Buddha's words and the guru's instructions, cultivate well with correct wisdom, thereby gaining stability in the samadhi of the union of expedient liberation, and then practice, thereby transforming the contaminated into the uncontaminated ground. In short, the third point is to obtain through the path, therefore, it is explained from understanding the cause and effect of the path. As it says in the Heart Drop: For the superior, indicate the symbol.
Chinese
那，中间的两种区分已经在前面讲过了。这里对于下等根器者，从字句上进行探究和讲解。将之前的道路作为证悟见解的因，由此使道路达到究竟，获得果位，其总结是这样的：依靠探究字句来证悟见解。将此付诸实践，依次经历五道，最终达到究竟，从而实际获得果位——善逝佛陀。因为具有获得果位的功德，所以下等根器者为了确定续部的意义，需要通过十种引导方法，将每个字句与每个意义结合起来。特别是，要像乌龟收缩身体一样，努力实践字句的探究。如《自解脱》中所说：“如乌龟收缩般的智慧，能将文字的字句压缩。”因此，从每个字句入手进行探究，将其作为思考的对象，从而显现地获得并证悟续部的意义，续部首尾的所有意义都包含在其中。第二，名称的意义。正确。“从心滴中”这句话与字句相符。对于适合作为自性和修习之容器的众生，为了使其与清净根器的智慧相适应，而断定并界定其经文意义，因此称为“品”，意为第三个计数。第四，善逝果位的显现分为两种：计数。第一是教法，正确。为了确定密咒金刚乘，需要了解作为其组成部分的知识自性显现；对于未能证悟者，则有六道轮回的迷惑显现；以及作为其对治的见、修、行等，这三种调伏众生的道路显现已经在前面讲过。这里，第四个是究竟果位——善逝的显现的总结，是这样的：修行者通过证悟和实践，在果位显现之前有三种特征：作为因的知晓的特征是证悟见解；作为缘的进入的特征是通过行和修来实践；作为果的显现的特征是道路上断除和对治的行止的终结就是果位。因此，对于不颠倒地清晰阐述业之意义的预言，有暂时的果位——持明，和究竟的果位——圆满的