English
And, without any grasping thoughts such as generating the vase, this is the supreme accomplishment of the mandala. In the nature without elaboration, deities and mantras truly abide. So it is said. Many quotations from those scriptures, in order, just as from a clear river, fish leap quickly, similarly, from the clear light of emptiness, an illusory net will arise. So it is said. In the treatise of Ghantapada, it says: Just as beings are born miraculously, generate without a seed. So it is said. In the Second Examination, it says: The deity is oneself in oneself, oneself is the deity. For the deity born together with oneself, there is no need for invitation or offering a seat. One's own mind is the lama, abiding as the deity. So it is said. In the Horse-Headed One, Nectar Drop, it says: The great offering of outer, inner, and secret, arises from oneself and is offered to oneself. The adornment of unceasing wisdom play, self-arisen and spontaneously accomplished, not from elsewhere. So it is said. Great offering is great attachment, all attachments are eliminated. So it is said. In the Bodhicharyavatara, it says: Just like the wish-fulfilling jewel and the wish-granting tree, how they fulfill all desires, similarly, the aspiration of those to be tamed, appears as the body of the victorious one by empowerment. So it is said. In the Seventh Contemplation, it says: Without grasping, like an illusion, one engages in play in the manner of need. So it is said. Radiating the light rays of the heart-essence mantra, gathering them, mixing appearance and mind as non-dual, if one constantly strives in recitation, one will accomplish the Sambhogakaya lotus-family bodhisattva. As it is said in the Horse-Headed One sadhana method. For such a yogi, all appearances and existence arise as the mandala of wisdom. "Jap" is a corruption of the Sanskrit word "Japa", which in Tibetan is called "བཟླས་པ་（bslas pa）", meaning "recitation". As mentioned above, since it is giving the scripture of recitation, it will not become a disclosure of secrets, and also, chanting the recitation into a melody, like a bee searching for a hive, and the roar of a vajra rakshasa, these are all explained in the treatises of our own tradition, so it is also the intention of the Panditas and Siddhas. Bestowing mantra empowerment on speech is the occasion for obtaining one's own status, and for secret empowerment as well, in the Empowerment Precious Wheel it says: First is the supreme method father, second is the wisdom mother. Therefore, the lama is the vidya of the scholar, and the student is someone who has previously received the vase empowerment, and has faith in higher empowerments, the pure dream discriminations.
Chinese
我，在《暴怒尊后续续部》中，“卡惹那波 擦玛惹亚 涅玛惹匝 库”等等很多。 胜乐金刚秘密成就生起续部的天女咒语中，“惹摩 泽达 卡惹 玛 吽 贝”开始，到“擦巴 擦巴 涅夏 咕汝 萨玛雅 嘎德 嘎德 匝”等等很多。 金刚手乌初迦的咒语中也有，“布布 丹度 那波 班则 泽泽 杰扎 突 宁拉 突 涅 匝西 贡 贤贤 索拉 贤”等等很多。 萨迦派的护法布扎兄妹的咒语中也有，“阿勒 阿勒 玛，匝匝 贤贤，勒西 德 穆 穆 布哲 阿勒玛”等等很多显现。 这些之中，有些是因为未来的时候咒语的力量不会生起，所以考虑到把咒语翻译成其他众生的语言来念诵就会生起力量，金刚持亲自宣说的也有。有些是简略者们那样简略的。有些是译师班智达成就者们考虑到未来有利益而那样翻译的。布扎的这个咒语，大译师仁桑和苯教徒辩论的时候，因为布扎不愿去，把咒语翻译成象雄语，力量就出现了，这个在历史中有记载。莲花生大师埋藏的伏藏，嘉顿白玛旺秋取出的伏藏中也是那样的。 另外，宁玛派的续部中，有अ（a，阿）和च（ca，擦）、छ（cha，擦哈）、ज（ja，匝）、झ（zha，扎）、स（sa，萨）等等印度没有的，那些也是以无边众生的语言宣说的意思，所以那些字母在空行母和其他众生的语言中是有的。 还有，如来的一句话，各自按照各自的语言、根基和想法来各自理解。在《华严经》中说：“胜者的语调一声中，无量法的门径皆生起。” 还有，“世间一切的意乐各不同，想法如实结合分别者，如实为彼等宣说胜者之法，示现自生了知意乐之力。” 还有，“天人的语言和龙与夜叉的语言，罗刹等和人类的语言以及，一切众生的声音有多少，全部以语言我的法
English
I, in the Uttaratantra of the Wrathful One, "Kara Nagpo Trama Raya Nri Mara Dza Khuk," and many others. In the mantra of the goddess of the Guhyasamayasiddhi-utpatti Tantra, from "Ragmo Tsitta Khara Mahahum Bhya," to "Tsalpa Tsalpa Nisha Kuru Samaya Gatub Gatub Dzah," and many others. Also in the mantra of Vajrapani Uccarya, "Pupu Dandu Nagpo Bam Tsitsi Gye Drag Thur Nyingla Thur Nyam Tsawa Shikum Shen Shen Srogla Shen," and many others. Also in the mantra of the Dharma protector Putra siblings of the glorious Sakya school, again and again, "Ali Ali Ma, Dza Dza Sham Sham, Lishi Te Mug Mug Pugi Ali Ma," and many others appear. Among these, some are because the power of the mantra will not arise in the future, so considering that reciting the mantra translated into the language of other beings will generate power, Vajradhara himself also spoke of it. Some are abbreviated by those who abbreviate. Some are translated by translators and panditas who have attained accomplishment, considering that it will benefit the future. This mantra of Putra, when the great translator Rinchen Zangpo debated with the Bonpo, because Putra did not want to go, the mantra was translated into the Zhangzhung language, and power appeared, which is recorded in history. Also, the treasure hidden by Guru Padmasambhava, extracted by Gyaton Pema Wangchuk, is also like that. Furthermore, in the Nyingma tantras, there are अ (a, 阿) and च (ca, 擦), छ (cha, 擦哈), ज (ja, 匝), झ (zha, 扎), स (sa, 萨) etc. that are not known in India, those are also the meaning of being spoken in the language of infinite beings, so those letters exist in the language of dakinis and other beings. Also, one word of the Tathagata is understood separately according to each person's language, faculties, and thoughts. In the Avatamsaka Sutra, it says: "In one sound of the Victorious One, countless doors of Dharma arise." Also, "The various inclinations of all the worlds, and the thoughts that combine with discernment as they are, the Victorious One teaches the Dharma to them as they are, showing the power of knowing self-born inclinations." Also, "The language of gods and the language of nagas and yakshas, the language of rakshasas and the languages of humans, and however many sounds of all beings there are, all in language my Dharma
Chinese
如是宣说。 还有，胜乐轮根本续等，以野蛮人的语言宣说等等，是无边无际的。《无垢光经》中说：在此未来之时，依靠孩童之辈的名词、语句、文字的那些人，在一切续部中说“如是我”等等，如来所说的佛陀的住处必定会显现，那不是真实的。因为说法者的佛陀是依靠意义的缘故，而且辑集者们也以各种地方的语言来正确辨别。 因此，导师佛陀以无边众生的语言宣说，辑集者们也以各自地方的语言辑集。 又是那部经中说：暂且不说其他地方的差别。 如来现证菩提，在此圣地，世尊圆寂之后，辑集者们将三乘写在书本上。 如来的决定三藏以摩揭陀语书写。 经部以信度语书写。 般若波罗蜜多之理和密咒之理以梵语书写。 续部和其他续部以梵语和俗语，以及方言，和非梵语的隐士等野蛮人的语言书写。 像这样，一切智者所说的法，由辑集者书写。 同样，三乘在西藏地区以藏语书写。 在中国以汉语书写。 同样，大中国，萨拉斯瓦蒂，占婆，猴子地区，名为黄金的地方，鲁格玛苏拉玛的语言书写。 像这样，在拥有百万村庄的九十六个地区中，以九十六种语言书写。 同样，在十二个瓶子和天界、人间和地下，辑集者们以各种众生的语言书写三乘。 声闻乘是声闻的乘，独觉是独觉的乘，菩萨们的大乘般若波罗蜜多，以及大乘密咒因和果的自性，辑集
English
Thus it is declared. Furthermore, the root tantra of Chakrasamvara and so on, are spoken in the language of barbarians, and so on, which is limitless. In the Vimalaprabha it says: "Here, in the future, those who rely on the names, words, and letters of children will say 'Thus I have heard' and so on in all the tantras, and the abode of the Buddha, as spoken by the Tathagata, will definitely appear, but that is not true. Because the Buddha, the teacher of the Dharma, relies on meaning, and the compilers also correctly distinguish with the languages of various places." Therefore, the teacher Buddha spoke in the languages of limitless beings, and the compilers also compiled in the languages of their respective places. Again, in the same text it says: "Let alone the differences of other places for a moment. When the Tathagata attained complete enlightenment, and the Bhagavan passed away completely in this sacred land, the compilers wrote the three vehicles on books. The definitive three pitakas of the Tathagata were written in Magadhi. The Sutra Pitaka was written in Sindhu. The way of Prajnaparamita and the way of mantra were written in Sanskrit. The tantras and other tantras were written in Sanskrit and common language, as well as dialects, and non-Sanskrit hermits and other barbarian languages. Like this, all the Dharma spoken by the all-knowing ones was written by the compilers. Similarly, the three vehicles were written in Tibetan in the land of Tibet. In China, they were written in Chinese. Similarly, in Great China, Sarasvati, Champa, the land of monkeys, the place called Gold, and the language of Rugmasurama. Thus, in the ninety-six regions that possess a million villages, they were written in ninety-six languages. Similarly, in the twelve vases and the heavens, the human realm, and the underworld, the compilers wrote the three vehicles in the languages of various beings. The Hearer Vehicle is the vehicle of the Hearers, the Solitary Buddha is the vehicle of the Solitary Buddha, the Great Vehicle Prajnaparamita of the Bodhisattvas, and the nature of the Great Vehicle Secret Mantra, cause and effect, compile
Chinese
为了各种调伏者调伏众生之义。各种汇集者以各种地域的语言文字所著的教证和理证进行辨析，佛陀薄伽梵是遍知者，以遍知者的语言说法者，而非遍入天和猛力天等其他。如果遍入天和猛力天等之中有圆满这些功德的，我们也应当以一切方式顶礼、供养和恭敬。如是说后，已经清楚地表明，经续的章节和咒语的声音并非仅仅局限于梵语。许多技巧存在于咒语和秘密名称中，因此与宁玛苯教相混合也是不可能的，因为佛法的八万四千法门都有相似之处。苯教的八万四千法门也有相似之处，虽然最终的解脱道路不同，但暂时有很多相似之处，因此是不确定的。“咒语之声非汉非藏念诵”这样说，也是对那些以不纯正的汉语音诵的人说的。而“颅鬘力”这样的藏语原本保留，成为非汉非藏是不可能的。༈ 又，在解释那些被认为是那些续部的意义的窍诀的基础时，新派的观点是，龙树勇士等印度的大多数智者成就者，特别是法称的观点认为，阿赖耶识是“体性无垢，无记说”那样，如同镜子自身体性之时是影像的空性一样，阿赖耶自身体性之时是七识和心所的空性，如同影像可以显现任何事物而不舍弃光明一样，不舍弃能安立轮回、涅槃和三道的习气的能力，如同未与外境相遇的镜子自身之时是无记说的光明一样，阿赖耶在迷乱解脱、造作未动摇之时，认为是未落入轮回和涅槃之边的无记说。而你们的观点认为基础是本来清净和原始解脱，你们自己的观点认为本来清净和阿赖耶是一个还是不同？如果是一个，阿赖耶是轮回和涅槃二者的共
English
For the sake of various tamers taming sentient beings. Various compilers, through analyzing the scriptures and reasoning written in the languages of various regions, [show that] the Buddha Bhagavan is the all-knowing one, the one who teaches the Dharma in the language of the all-knowing one, and not others such as Vishnu and Shiva. If there are some among Vishnu and Shiva who possess these perfect qualities, then we should also prostrate, make offerings, and show respect in every way. After saying this, it has been clearly shown that the verses of the sutras and tantras, and the sounds of mantras, are not necessarily limited to Sanskrit alone. Many techniques exist in mantras and secret names, so mixing with Nyingma Bon is also impossible, because the eighty-four thousand doors of Dharma have similar aspects. The eighty-four thousand aspects of Bon also have similarities, although the ultimate path to liberation is different, there are many similarities in the temporary state, so it is uncertain. The saying, "Mantra sounds are recited neither in Chinese nor Tibetan," is also said to those who recite in impure Chinese. And the original Tibetan of "Skull Garland Power" cannot become neither Chinese nor Tibetan. ༈ Furthermore, when explaining the basis of the instructions that are considered to be the meaning of those tantras, the view of the New School is that most of the Indian scholars and accomplished ones, such as Nagarjuna the Brave, and especially Dharmakirti, consider the alaya-vijñana to be like "essence unclouded, unspecified," like the emptiness of images when the mirror is in its own nature, the alaya is empty of the seven consciousnesses and mental factors when it is in its own nature, like images can appear in anything without abandoning clarity, it does not abandon the ability to establish the habits of samsara, nirvana, and the three paths, like the clarity of the unspecified when the mirror is in its own state without encountering external objects, the alaya is considered to be the unspecified that has not fallen to the side of samsara and nirvana when delusion is liberated and fabrication is unmoved. But your view is that the basis is originally pure and primordially liberated, does your own view consider original purity and alaya to be the same or different? If they are the same, the alaya is common to both samsara and nirvana.