Chinese
于此生获得果实，如《密集金刚》所说：以此，薄伽梵大自在，从三身不分中产生，智慧之海圆满庄严，于此生即可获得。如此说。于中阴获得，如《智慧明点》所说：或者身体刚一舍弃，即使不具精进也能成就。如此说。最下者于七世成就，如《秘密藏》所说：灌顶如法具布施，于生生世世中获得灌顶，因此于七世中，即使未修也能获得成就。如此说。最下之最下者于十六世成就，如《五种誓言》所说：若无堕罪，于十六世中成就。如此说。总之，密咒的体性是，生、护、乐、速。或者，对于功德的次第，密咒的体性是，空性和悲心的差别，空性和悲心二者，以无二的方式，称为密咒。如此说。词义是：对非法器保密，对具法器赞颂，是为密咒。如《幻化网海》所说：说密咒是秘密，并非法有过失，而是对非法器小心众生，以慈悲方便善加保密。如此说。分类有三：密咒、明咒和陀罗尼咒。这三者的差别，如《空行母秘密续》所说：为了从无明者处保密，故称为密咒。由于其义不颠倒，故称为明咒。由于未从空性中动摇，故称为陀罗尼咒。如此说。又有些人说：示现男女双运的为密咒，男尊为主的为明咒，女尊为主的为陀罗尼咒。又有些人说：以嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）引导的咒语都是密咒，以达雅塔（藏文：ཏདྱ་ཐཱ，梵文天城体：तद्यथा，梵文罗马拟音：tadyathā，汉语字面意思：如是）引导的为明咒，以那摩ra那札雅雅（藏文：ན་མོརརྣ་ཏྲ་ཡཱ་ཡ，梵文天城体：नमोररत्नात्रयाय，梵文罗马拟音：namorratnātrayāya，汉语字面意思：敬礼三宝）引导的为陀罗尼咒，但没有确定唯一的说法。咒语的定义是：佛的意，真实的正智。也就是《金刚顶经》所说：一切咒语的定义是，因为是诸佛的意，所以是成办佛法的精华，是佛法的法界。
English
Having obtained the fruit in this life, as it says in the Guhyasamaja: "By this, the Bhagavan, the great self, arising from the indivisibility of the three bodies, the ocean of wisdom, perfectly adorned, will be obtained in this very life." Thus it is said. Having obtained it in the intermediate bardo, as it says in the Jnana Tilaka: "Or, as soon as the body is abandoned, it will be accomplished even without effort." Thus it is said. The lowest will be accomplished in seven lifetimes, as it says in the Secret Treasury: "If the empowerment is properly bestowed with generosity, empowerment will occur in life after life. Therefore, in seven lifetimes, even without practice, accomplishment will be obtained." Thus it is said. The lowest of the lowest will be accomplished in sixteen lifetimes, as it is said in the Five Vows: "If there is no transgression, it will be accomplished in sixteen lifetimes." Thus it is said. In short, the essence of mantra is: birth, protection, bliss, and speed. Or, regarding the order of qualities, the essence of mantra is said to be the distinction between emptiness and compassion: "Emptiness and compassion, in a manner that is non-dual, is what is called mantra." Thus it is said. The etymology is: concealing from those who are not vessels and praising those who are vessels, is mantra. As it says in the Ocean of Illusions: "Saying that mantra is secret, it is not that the Dharma has faults, but out of compassion and skillful means, it is well concealed from sentient beings with small minds who are not vessels." Thus it is said. There are three divisions: secret mantra, knowledge mantra, and dharani mantra. The distinction between these three is also explained in the Secret Tantra of the Dakini: "Because it is secret from the ignorant, it is taught as secret mantra. Because its meaning is not inverted, it is taught as knowledge mantra. Because it does not move from the state of emptiness, it is taught as dharani mantra." Thus it says. Also, some say: that which shows the union of male and female deities is secret mantra; that in which the male deity is predominant is knowledge mantra; that in which the female deity is predominant is dharani mantra. Also, some say: all mantras that begin with Om (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) are secret mantras; those that begin with Tadyatha (藏文：ཏདྱ་ཐཱ，梵文天城体：तद्यथा，梵文罗马拟音：tadyathā，汉语字面意思：如是) are knowledge mantras; those that begin with Namor Ratnatrayaya (藏文：ན་མོརརྣ་ཏྲ་ཡཱ་ཡ，梵文天城体：नमोररत्नात्रयाय，梵文罗马拟音：namorratnātrayāya，汉语字面意思：敬礼三宝) are dharani mantras, but there is no definitive statement. The definition of mantra is: the mind of the Buddha, the true and perfect wisdom. That is, as it says in the Vajrasekhara Sutra: "The definition of all mantras is that they are the mind of all Buddhas, therefore they accomplish the essence of the Dharma, and are the realm of the Dharma."
Chinese
与地完全相应，被称为真言的特征。如此说。如果区分种类，则有两种：经中说，依赖于续部的修法，或者口诀。续有五种：体性、词义、分类、名称和量。体性有两种：所说义的续之体性和能说词的续之体性。第一种有多种观点：阿 Arya Deva 说，所说义的续之体性是，从中能显现二无别的智慧，能说词的续之体性是，其中显现二无别的智慧之语。那也是在《名号赞》中所说：无二显示为无二。如此说。 衮噶宁波说，所说义的续之体性是，佛陀的身语意之法轮，能说的体性是，声音总体的形态显现为文字。那也是从那两者结合中，续的体性由佛陀显示，声音的自性称为续。如此说。又有些人说，续的体性是方便与智慧无二，在《喜金刚》中说：方便和智慧的自性是续，这是我说的，仔细听。如此说。续的词义是，《宝鬘论》中说：词义决定有六种，因为以五圆满来解释，因为关联且无不全，因为搅动和依赖，为了显示密咒的学处。如此说。《大妙吉祥根本续》中说：因为关联且无不全，以三圆满故称为续。如此说。那有六种：以持续不断的意义来说是续，如河流的延续。以关联的意义来说是续，如种子和幼苗。以无不全的意义来说是续，如转轮王的统治。以增长的意义来说是续，如如意树。以自己包裹自己的意义来说是续，如蚕。以搅动的意义来说是续，如绳索。如果分类续有两种：所说义的续和能说词的续。义的续有三种：因之续、方便之续和果之续。
English
It is perfectly in accordance with the ground, and is said to be the characteristic of mantra. Thus it is said. If the categories are divided, there are two: From the Tantra, the means of accomplishment based on the Tantra, or the oral instruction. There are five aspects of Tantra: essence, definition, classification, nomenclature, and quantity. There are two aspects of essence: the essence of the Tantra of the object to be expressed and the essence of the Tantra of the expressing words. The first has many views: Arya Deva says, the essence of the Tantra of the object to be expressed is that from which the non-dual wisdom can appear, and the essence of the Tantra of the expressing words is the speech in which the non-dual wisdom appears. That is also what is said in the "Namasamgiti": "Non-duality shows as non-dual." Thus it is said. Kunga Nyingpo says, the essence of the Tantra of the object to be expressed is the wheel of the body, speech, and mind of the Buddha, and the essence of the expressing is the form of the general sound appearing as letters. That is also from the combination of the two, the essence of the Tantra is shown by the Buddha, the nature of sound is called Tantra. Thus it is said. Again, some say that the essence of the Tantra is the non-duality of method and wisdom, as it is said in the "Hevajra Tantra": "The nature of method and wisdom is Tantra, this I have said, listen carefully." Thus it is said. The definition of Tantra is, as it is said in the "Ratnavali": "The definite word has six meanings: because it explains with the five perfections, because it is related and not incomplete, because of agitation and dependence, to show the precepts of secret mantra." Thus it is said. In the "Manjushri Root Tantra", it is said: "Because it is related and not incomplete, it is called Tantra because of the three perfections." Thus it is said. There are six: In the sense of continuous flow, it is like the flow of a river. In the sense of connection, it is like a seed and a sprout. In the sense of being complete, it is like the kingdom of a Chakravartin. In the sense of expansion, it is like a wish-fulfilling tree. In the sense of self-enclosure, it is like a silkworm. In the sense of agitation, it is like a rope. If the Tantra is divided, there are two: the Tantra of the object to be expressed and the Tantra of the expressing words. There are three kinds of meaning Tantra: the Tantra of cause, the Tantra of method, and the Tantra of result.
Chinese
又，出自《古汝续》：应证之续与行为了解，其基自性常恒是，所证金刚我如是说。出自《密集金刚续》：续有三种转变，即是基与彼之自性，以及不夺之善分别，基彼自性是因，如是不夺是果。如是说。出自《意集经》：因之瑜伽，缘之瑜伽，果之瑜伽。如是说。其中，因之续的行是：众生之心性本即安乐逝者之藏性，本即安住，若修习缘道，则定能得果。又是，续名为常恒，轮回即是续。如是说。道之续是：续成为果之方便道，出自《桑布扎续》：为令众生生起智慧故，方便是佛所宣说。如是说。出自《续密心要》：于圆满智慧之坛城中，以闻思修之等合，自生五身任运成就。如是说。果之续是：心性本即以身与智慧之体性常恒安住，然为突发之垢染所遮蔽，消除彼垢染后，如实显现其基。出自《喜金刚》：众生本即是佛，然为突发之垢染所遮蔽，若除彼即是佛。如是说。所说语之续是：对于决定所说之义的口诀，即是出现于教言秘密真言之中者。续之类别若分别则有二：旧译经典中所著名者，以及新译经典中所著名者。若以旧译经典中所著名者而言，则有二：外道方便之续，以及内道方便之续。外道方便之续有三：事续克里亚，行续邬波瑜伽，瑜伽续瑜伽。克里亚称为事续，因其主要阐述事业与行为、沐浴与洁净，故称为事续。又是，出自《思维修后》：此续主要阐述身语之行为，故是事续。如是说。若确定其法类，则是克里
English
Also, from the Gurus: The continuum to be proven and the action are understood. That basis is the nature of continuity. The Vajra of proof is me, so it is said. From the Guhyasamaja Tantra: The continuum changes in three ways: the basis, its nature, and the excellent distinction of non-robbery. The basis, its nature, is the cause; likewise, non-robbery is the result. So it is said. From the Gongdü: The yoga of the cause, the yoga of the condition, and the yoga of the result. So it is said. Among these, the action of the continuum of the cause is: the mind-essence of sentient beings is inherently the essence of the Sugata, inherently abiding. If the path of conditions is practiced, the result will definitely be obtained. Also: The continuum is called continuous; samsara is considered the continuum. So it is said. The continuum of the path is: the path of means by which the continuum becomes the result. From the Sambhota: For the sake of sentient beings giving birth to wisdom, the means are taught by the Buddha himself. So it is said. From the Secret Essence Tantra: In the mandala of complete wisdom, through the union of hearing, thinking, and meditating, the five self-born kayas are spontaneously accomplished. So it is said. The continuum of the result is: the mind-essence inherently abides continuously as the nature of kaya and wisdom, but is obscured by adventitious stains. Removing those stains, the basis is manifested as it is. From the Hevajra: Sentient beings are inherently Buddhas, but are obscured by adventitious stains. Removing that itself is Buddhahood. So it is said. The continuum of expressive words is: the key instructions that determine the meaning of what is to be expressed, which appear in the secret mantra of the teachings. If the categories of tantras are distinguished, there are two: those famous from the Old Translation scriptures, and those famous from the New Translation scriptures. If we consider those famous from the Old Translation scriptures, there are two: the tantras of outer means and the tantras of inner means. The tantras of outer means have three: the Action Tantra Kriya, the Performance Tantra Upayoga, and the Yoga Tantra Yoga. Kriya is called the Action Tantra because it mainly teaches actions and deeds, bathing and purification; therefore, it is the Action Tantra. Also, from the Later Contemplation: This tantra mainly teaches the actions of body and speech; therefore, it is the Action Tantra. So it is said. If its Dharma category is identified, it is Kri
Chinese
有共同的续和个别的续。共同的续有《善臂经》、《苏悉地羯罗经》、《至上智慧经》、《秘密总续》等等。个别的续有多种姓氏的续，以及许多陀罗尼的种类。关于行续，为什么称为“邬波瑜伽”呢？因为行为像克里亚瑜伽一样实行，见解像瑜伽一样看待，所以是两者的续。其中，《现观庄严论》的意义摘要中说：“此续以洁净等方式，将药物作为三摩地的殊胜之处来实行，所以是两者的续。”就像这样。它的法类被确定为：《现观庄严续》、《后续》、《金刚地底续》和《调伏部多续》等等。为什么瑜伽被称为“瑜伽续”呢？在《辨别真如义》的摘要中说：“此续主要实行三摩地，所以是瑜伽续。”就像这样。它的法类被确定为：根本续《真如合集》，以及与其相关的续《净除恶趣》。所说的续有四种：讲述身色和手印的是《胜乐第一续》；讲述三摩地和供养的是《金刚顶续》；讲述真如和现观的是《方便明续》；讲述禅修和念诵的是《誓言现观续》。内道方便续有两种：从总体上划分乘，以及从个别上划分法类。第一种，从总体上划分乘，有三种：续部摩诃瑜伽，经部阿努瑜伽，以及口诀大圆满阿底瑜伽。这些也只是主要的名称，实际上，每一个都完整地包含了续、经、口诀三种。如《甘露八品》中所说：“续与经和口诀，如民众、领主和国王，互相依存，处于一体之中。”从个别上划分法类，有两种：续部和修部。续部是经、幻化和心部。如果与乘相结合，幻化是摩诃瑜伽，经是阿努瑜伽，心部是阿底瑜伽。这些所阐述的法类是总续。