Chinese
否则不会成就。伴随禅定，念诵和火供，以及具有坚定苦行的那些人，应当成办真言的生处。如是宣说了身语意念诵的差别，以及火供和念诵的数量等。在《自在轮》中说：水晶和珍珠，以及人和驴的牙齿或骨头，还有菩提子，莲花，名为自在、眼、隆当，以善逝部的自在，成为念诵真言的念珠。如是简略地显示了念珠的差别。如是，将根本续和摄略续的经文本身作为根本，因此容易理解念诵的对境。金刚心髓释中说了一些修行者自己出生的字母的差别，自己的字母也有两种：名字字母的第一个，以及从何处出生的字母。这是每个月的初一，在白分之方依次是，自性、功德、雅、纳等，以产生短音的次第显现。在黑分之方，这些本身，以收集长音的次第显现。十五的末尾是明点，分别在虚空末尾显现，因此观察从何处出生。短暂的三十个初一，显现的元音也是这些本身。同样在每个初一的数字上，显现的十二时合。每一个也有五个杖，每一个杖的辅音是，ka组在摩羯宫宝瓶宫，以收集长音的次第和产生短音的次第显现。同样ca组在双鱼宫白羊宫，ṭa组在金牛宫双子宫，pa组在巨蟹宫狮子宫，ta组在室女宫天秤宫显现，sa组在天蝎宫人马宫。如是宣说了。还有，各种事业的念珠的数量的量， 在那里面说：苦行者的念珠，如是宣说了八种。用水晶十八个来息灭，苦行者作寂静。珍珠三十六，以元音，念诵使人们增盛。二十七宿星，说是使人获得福德。它的两倍是驴的牙齿，变成憎恨和驱逐。清净的三十六辅音，以自在等菩提子，自在。元音和辅音全部混合，四多余的
English
Otherwise, it will not be accomplished. Accompanied by meditation, recitation, and fire offering, as well as those with steadfast asceticism, one should accomplish the birthplace of mantras. Thus, the distinctions of body, speech, and mind recitations, as well as the number of fire offerings and recitations, etc., are explained. In the "Free Wheel," it says: Crystal and pearl, as well as human and donkey teeth or bones, and Bodhi seeds, lotus, named Free, Eye, Lungtang, by the power of the Tathagata family's freedom, become rosaries for reciting mantras. Thus, the distinctions of rosaries are briefly shown. Thus, by taking the texts of the root tantras and the condensed tantras themselves as the root, it is easy to understand the objects of recitation. The Vajra Heart Commentary explains some of the differences in the letters of one's own birth as a practitioner. One's own letters also have two types: the first letter of the name, and the letter from which one is born. These are the first days of each month. In the white fraction, in order, are nature, quality, ya, na, etc., appearing in the order of generating short vowels. In the black fraction, these themselves appear in the order of collecting long vowels. At the end of the fifteenth, there is a bindu, appearing separately at the end of space. Therefore, examine from where it is born. The vowels that appear on the brief thirty first days are also these themselves. Similarly, on each first day's number, the twelve time combinations appear. Each one also has five staffs. The consonants of each staff are: the ka group in Capricorn Aquarius, appearing in the order of collecting long vowels and generating short vowels. Similarly, the ca group in Pisces Aries, the ṭa group in Taurus Gemini, the pa group in Cancer Leo, the ta group appears in Virgo Libra, and the sa group in Scorpio Sagittarius. Thus it is explained. Also, the measure of the number of rosaries for various activities, It says in that: The rosary of an ascetic, thus eight kinds are explained. Use crystal eighteen to pacify, ascetics make peaceful. Pearl thirty-six, with vowels, recitation makes people prosperous. Twenty-seven constellations, it is said to make people gain merit. Twice that is the donkey's teeth, becoming hatred and expulsion. Pure thirty-six consonants, with freedom etc. Bodhi seeds, freedom. Vowels and consonants all mixed, four extra
Chinese
以五之数，或者以莲花，或者以旃檀种子来勾召。以半个星宿的足，说使人愚昧的隆当。以元音和辅音的足，说僵直为鲁扎克夏。如是清净之地，说是清净的八种形态。如是说。这些大多词义容易理解，如果详细解释词句，就会变得非常繁多。这些的精华意义归纳起来是：应念诵的咒语的自性，念诵的数量的差别，如何念诵的诀窍，计算利益和损害的方法，与事业相应的念珠的差别，这五者。第一，从此续部的国王中，真实宣说的咒语的种类也非常多，即使没有真实宣说，一切有情无情之物的名字的第一个字也变成种子字，仅在名字上增加咒语的字母也变成咒语等，混合计算的咒语的分类也出现了很多。虽然广释中有很多解释的语句，但精华是： 仅仅是佛的名号的第一个字母，或者种子字 ཧཱུྃ （藏文，梵文天城体：हुं，梵文罗马音：hūṃ，汉语字面意思：吽）本身是意金刚，像仅仅说出“时轮”的名字是语金刚，在此基础上在开头和结尾加上 ཨོཾ （藏文，梵文天城体：ॐ，梵文罗马音：oṃ，汉语字面意思：嗡）和 སྭཱཧཱ （藏文，梵文天城体：स्वाहा，梵文罗马音：svāhā，汉语字面意思：梭哈）就成为身金刚的咒语。如所说：以意的差别来观修，以语的差别来供养，以身的差别来念诵。如吉祥时轮，像 ཧཱུྃ （藏文，梵文天城体：हुं，梵文罗马音：hūṃ，汉语字面意思：吽）或者 ཀཱཾ （藏文，梵文天城体：kam，梵文罗马音：kāṃ，汉语字面意思：康）字一样，观修生起本尊的续部，需要在心中安放的种子字，是为了用心观修的意义。比如，从播种稻种开始，会生出芽、茎、壳和穗，如同事先播种什么样的种子就需要什么样的谷物一样，不仅要从种子中产生具有本尊面容和手相的形象，而且还要结出与种子本身相似的果实。直到需要安放三层菩萨或者带座的种子字，或者需要安放很多字母，也都是属于这种情况。在名字的开头加上 ནམཿ （藏文，梵文天城体：नमः，梵文罗马音：namaḥ，汉语字面意思：那莫）或者 སྭཱཧཱ （藏文，梵文天城体：स्वाहा，梵文罗马音：svāhā，汉语字面意思：梭哈），像 ནམཿ （藏文，梵文天城体：नमः，梵文罗马音：namaḥ，汉语字面意思：那莫）的供养咒语一样，是在火供和供施等时候需要的咒语。不仅如此，仅仅“时轮”这个名字本身也是供养的咒语。又
English
With the number five, or with a lotus, or with a sandalwood seed, one summons. With the foot of half a constellation, it is said that one makes the foolish long dang. With the foot of vowels and consonants, it is said that stiffness is Rudraksha. Thus, from a pure place, it is said that there are eight forms of purity. Thus it is said. Most of these are easy to understand in meaning, but if the words are explained in detail, they will become very numerous. The essence of these is summarized as follows: the nature of the mantra to be recited, the difference in the number of recitations, the secret of how to recite, the method of calculating benefits and harms, and the difference in rosaries that correspond to the activity. The first of these five is from this king of tantras. The categories of mantras that are actually spoken are also very numerous, and even if they are not actually spoken, the first letter of the name of all animate and inanimate things becomes a seed syllable, and merely adding the letters of the mantra to the name also becomes a mantra, etc. There have also been many classifications of mantras that are mixed and calculated. Although there are many explanatory statements in the extensive commentary, the essence is: Merely the first letter of the name of the deity, or the seed syllable ཧཱུྃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) itself is the mind vajra, like merely uttering the name "Kalachakra" is the speech vajra, and on this basis, adding ཨོཾ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal Chinese meaning: Om) and སྭཱཧཱ (Tibetan, Devanagari: स्वाहा, Romanized Sanskrit: svāhā, literal Chinese meaning: Svaha) at the beginning and end becomes the mantra of the body vajra. As it is said: Meditate with the distinction of mind, make offerings with the distinction of speech, and recite with the distinction of body. Like the auspicious Kalachakra, like the syllable ཧཱུྃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) or ཀཱཾ (Tibetan, Devanagari: kam, Romanized Sanskrit: kāṃ, literal Chinese meaning: Kam), the tantra of visualizing the generation of the deity, the seed syllable to be placed in the heart is needed for the purpose of meditating with the mind. For example, from planting a rice seed, sprouts, stems, husks, and ears will emerge, just as whatever kind of seed is planted beforehand requires that kind of grain, not only must an image with the face and hands of the deity be produced from the seed, but also a fruit similar to the seed itself must be produced. Until it is necessary to place a three-layered bodhisattva or a seed syllable with a seat, or it is necessary to place many letters, all of this belongs to this category. Adding ནམཿ (Tibetan, Devanagari: नमः, Romanized Sanskrit: namaḥ, literal Chinese meaning: Namah) or སྭཱཧཱ (Tibetan, Devanagari: स्वाहा, Romanized Sanskrit: svāhā, literal Chinese meaning: Svaha) at the beginning of the name, like the offering mantra of ནམཿ (Tibetan, Devanagari: नमः, Romanized Sanskrit: namaḥ, literal Chinese meaning: Namah), is a mantra needed at the time of fire offerings and offerings. Moreover, the name "Kalachakra" alone is also an offering mantra. Again
Tibetan
་བཟླས་པ་བྱེད་ན་ཧཱུཾ་ཧཱུཾ་ཞེས་ས་བོན་གཅིག་པུ་བཟླ་བ་དང༌། ཀཱ་ལ་ཙཀྲ་ཀཱ་ལ་ཙཀྲ་ཞེས་མཚན་གཅིག་པུ་འདོགས་འབྲེལ་མེད་པར་བཟླ་བ་ནི་འགའ་ཞིག་ཏུ་ཡོད་ཀྱང་ཕལ་ཆེར་དུ་མི་བྱེད་དེ་བཟླས་པར་བྱེད་པའི་ཚེ། མགོ་བོར་ཨོཾ་དང་མཐར་ཧཱུྃ་ཕཊ་སྦྱིན་པའམ་སྭཱཧཱ་སྦྱར་བ་བཟླ་དགོས་ཏེ། སྐབས་འདིར་མིང་ལས་ལྷག་པ་ཞེས་པ་ཐོག་མར་མགོ་འདྲེན་དང་ཐ་མར་སྒྱུར་བྱེད་ཀྱི་སྔགས་བཅུག་པ་ཉིད་ལ་ངོས་བཟུང་སྟེ། སྐུ་གསུང་ཐུགས་ཀྱི་བཟླས་པའི་དབྱེ་བ་སོ་སོའི་ངོས་འཛིན་དང༌། འགོས་དོན་རྣམ་པ་གསུམ་གྱི་སྒོ་ནས་འཇོག་ཚུལ་དང་དབྱེ་བའི་རྣམ་གཞག་གཅིག་ནི་དེ་བཞིན་ཡིན་ལ། འདི་ལ་ཡང་དཀྱིལ་འཁོར་གྱི་ལྷ་སོ་སོའི་ས་བོན་ཉིད་དང༌། མིང་ཡིག་གི་དང་པོ་གཉིས་ཀར་ཐུགས་སུ་གསུངས་པ་ལས་གཙོ་བོར་ས་བོན་ཉིད་ཡིན་ནོ། །ཡང་སྐུ་གསུང་ཐུགས་ཀྱི་སྔགས་ཀྱི་རྣམ་གཞག་དེ་ཉིད་དང་ཅུང་ཟད་མི་འདྲ་བ་ཚུལ་གཞན་ནི། སྒོམ་པ་དང་མཆོད་པའི་དབང་དུ་མ་བྱས་པར་བཟླས་པ་ཁོ་ནའི་དབང་དུ་བྱས་ནས། བསྒྲུབ་བྱ་ལྷའི་མིང་གི་ཡི་གེ་དང་པོ་ལ། མགོ་བོར་ཨོཾ་དང་གཞུག་ཏུ་བསྐུལ་བའི་ཚིག་བཀོད་པ་ནི། ཐུགས་ཀྱི་བཟླས་པ་སྟེ། འཆད་པར་འགྱུར་བའི་ལས་ཀྱི་ཡན་ལག་དྲུག་པོ་ཡང་འདིའི་མན་ངག་ཡིན་ནོ། །ཨོཾ་ཀཱ་ལ་ཙཀྲ་ཡ་སྭཱཧཱ་ཞེས་པ་ལྟ་བུ་མཚན་དངོས་ལ་ཐོག་མཐའི་སྔགས་སྦྱར་བ་ནི་གསུང་གི་བཟླས་པའི་སྔགས་སོ། མཚན་དངོས་ཡོད་པའི་སྟེང་དུ་ལྷག་པོའི་སྔགས་བསྣན་པ་ནི། སྐུའི་བཟླས་པའི་སྔགས་ཡིན་ལ། དེ་དག་རྩ་བའི་སྔགས་ཡིན་ཞིང༌། འཕྲེང་བའི་སྔགས་ནི་གཉིས་ཏེ་གཙོ་བོ་ཉིད་དང་འབྲེལ་བའི་འཕྲེང་སྔགས་དང༌། འཁོར་ཁོ་ནའི་སྔགས་སོ། །འཕྲེང་སྔགས་དེ་ནི་ལུས་ཀྱི་ཡན་ལག་དང་མཚུངས་པར་བཤད་ཅིང༌། འཁོར་རྐྱང་གི་སྔགས་རྣམས་ཡན་ལག་ཁོ་ན་ཡིན་པས་ཡན་ལག་གི་སྔགས་ཞེས་བྱ་ལ་རྐང་པ་བཅུ་དྲུག་པ་དང༌། བདུན་ཅུ་རྩ་གཉིས་པ་ལྟ་བུ་གཙོ་བོ་ཉིད་ཀྱི་འཕྲེང་སྔགས་ནི། སྐུ་ཡོངས་སུ་རྫོགས་པའི་སྔགས་ཡིན་པའི་ཕྱིར་སྐུའི་སྔགས་ཉིད་ཀྱི་ནང་དུ་འདུ་བ་ཡིན་ལ། འདི་དག་འཁོར་གྱི་སྔགས་སུ་ཡང་འགྱུར་བ་ནི་སྡོམ་ཆེན་གྱི་སྐབས་སུ་ཤེས་ཏེ། དེའི་ཕྱིར་ཡན་ལག་གི་སྔགས་ཀྱང་ཡིན་ནོ། །གཙོ་བོའི་འཕྲེང་སྔགས་ནི། སྐུ་རྡོ་རྗེའི་སྔགས་ཀྱི་མཚན་ཉིད་ཚང་བའི་ཕྱིར་ཡན་ལག་གི་སྔགས་ཁོ་ནར་མི་བསམ་མོ། ། ཡང་ཨོཾ་ཨཱཿཧཱུཾ་ཧོཿ ཞེས་པ་ནི་གཙོ་བོའི་སྙིང་པོའོ། །ཨོཾ་ཧྲཱཾ་ཧྲཱིཾ་ཧྲཱྀཾ་ཧྲུཾ་ ཧྲཱཿཞེས་པ་ནི་ཡན་ལག་དྲུག་གི་སྔགས་ཞེས་ཀྱང་བྱ་སྟེ་ཉེ་སྙི
Chinese
念诵时，念诵“吽 吽”这样的一个种子字，以及念诵“时轮 时轮”这样的一个名称，没有附加关联，这种情况虽然有一些，但大多数不这样做，在念诵的时候，必须念诵开头加“嗡”和结尾加“吽 啪”或者“梭哈”的咒语。这里所说的“超过名称”，是指首先引导和最后转变的咒语包含在内。身语意念诵的区分各自的识别，以及通过三种关联方式安立的方式和区分的形态，其中一种就是这样。对于此，坛城各个本尊的种子字，以及名称的第一个字，这两者都说是意，但主要还是种子字。另外，身语意的咒语形态，与此稍微不同的一种方式是，不做观修和供养，只做念诵的情况下，对于所修本尊名称的第一个字，开头加上“嗡”和结尾加上祈使语，这是意的念诵。即将要讲的六种事业支分也是这个口诀。如“嗡 噶拉匝匝 雅 梭哈”这样，在真实名称上加上开头和结尾的咒语，是语的念诵咒。在真实名称的上面，加上额外的咒语，是身的念诵咒。这些是根本咒，而鬘咒有两种，即与主尊相关的鬘咒，以及仅仅是眷属的咒语。鬘咒被说成与身体的支分相同，而仅仅是眷属的咒语都是支分，因此称为支分咒，如十六字和七十二字等，主尊的鬘咒，因为是圆满身的咒语，所以包含在身咒之中。这些也变成眷属的咒语，这要在总持大的时候才知道，因此也是支分咒。主尊的鬘咒，因为具足身金刚咒的特征，所以不认为是仅仅的支分咒。 还有，“嗡 阿 吽 霍”是主尊的心髓。“嗡 赫朗 赫林 赫陵 赫隆 赫拉”也称为六支咒，是近心
English
When reciting, one recites a single seed syllable such as "Hūṃ Hūṃ," and reciting a single name such as "Kālacakra Kālacakra" without any attachment is rare, but it is mostly not done. When reciting, one must recite with "Oṃ" at the beginning and "Hūṃ Phaṭ" or "Svāhā" at the end. Here, "more than the name" is understood as including the mantra that initially guides and ultimately transforms. The distinction of body, speech, and mind recitations, and the way of establishing and distinguishing through the three kinds of connections, one of the forms of distinction is like that. Also, the seed syllables of each deity of the mandala, and the first letter of the name, both are said to be mind, but the main thing is the seed syllable itself. Furthermore, another way that the form of body, speech, and mind mantras is slightly different from that is, without making meditation and offering, only in the case of recitation, for the first letter of the name of the deity to be accomplished, adding "Oṃ" at the beginning and an imperative word at the end, this is the mind recitation. The six limbs of activity that will be explained are also this instruction. Like "Oṃ Kālacakraya Svāhā," adding the mantra at the beginning and end to the real name is the mantra of speech recitation. Adding an additional mantra on top of the real name is the mantra of body recitation. These are the root mantras, and there are two kinds of garland mantras, namely the garland mantra related to the main deity and the mantra of only the retinue. The garland mantra is said to be the same as the limbs of the body, and all the mantras of only the retinue are only limbs, so they are called limb mantras, such as the sixteen-syllable and seventy-two-syllable mantras. The garland mantra of the main deity, because it is the mantra of the complete body, is included in the body mantra itself. These also become the mantras of the retinue, which is known at the time of the great dhāraṇī, so it is also a limb mantra. The garland mantra of the main deity, because it possesses the characteristics of the body vajra mantra, is not considered to be merely a limb mantra. Also, "Oṃ Āḥ Hūṃ Hoḥ" is the essence of the main deity. "Oṃ Hrāṃ Hrīṃ Hrṝṃ Hruṃ Hraḥ" is also called the mantra of the six limbs, it is the near-essence.