English
Relying on the letters of form, during the generation stage, the three syllables completely transform and arise as deities such as the first protector. After arising, the three places are blessed, and finally, vocal recitation, whispering, and mental recitation are also performed through the three syllables. Therefore, all blessings of mantras will also become blessings of this. The generation stage practitioner first generates the deity, then blesses in between, and finally accomplishes the recitation through the three syllables. Thoughts, postures, directions, and times are made to conform to the actions and consequences. All kinds of activities, such as pacifying, are also accomplished by relying on the three syllables. Similarly, the subsequent blessings of food and torma are also done with the three syllables. The recitation combining wind and the three syllables purifies karmic obscurations, prolongs life, and without relying on direction, time, or posture, relies on the mandalas of the respective elements to accomplish the four activities. The main activity is to generate the blazing of inner heat and special bliss by dissolving the winds into the indestructible bindu residing in the center of the chakras of the heart, etc. By relying on this, one can also accomplish the impure and pure illusory bodies. The vajra recitation of the winds of the limbs accomplishes the five or six clairvoyances. Similarly, if one desires, the qualities of earth, water, fire, and wind, and the qualities of the moon, sun, space, and consciousness, these eight subtle qualities will also be accomplished. Some say that after attaining union, one needs to accomplish the clairvoyances through vajra recitation. This is nonsense from not understanding the meaning of the scriptures and commentaries. Even if the three conducts are under control by perfecting the generation stage, if the great siddhis of the vidyadhara are not accomplished, then if one stimulates the essence with the recitation of the three syllables, it will be accomplished. This is also stated in the thirteenth chapter of the Root Tantra. Some consider this vajra recitation to be great, but in this tantra, the main recitation during the generation stage is also, apart from slight changes in the name mantra and seed syllable, the root of the recitation mantra is the three syllables themselves. Therefore, at that time, it is also stimulated by the main part of the mantra.
Chinese
其他真言也类似，因此不会成为三字的特点。此外，在基础时，三字与阿黎嘎黎的自性，与精血混合，形成男孩和女孩的身体。那时，下泄风的生起、进入、安住三者，被认为是源于字母三字的体性。上行的风也是三字自性的缘故，依靠五根，进行执持色等五境的活动。与基础相符，在修道时，也必须着重于命风和下泄风，关键就在于此。第二，真言的表诠是，最初没有嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），就是无头；最后没有梭哈（藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈），就是无尾；两者都有就是蛇；两者都没有就是收摄。那么，诸神的根本真言和心咒等所有真言，也都包含在这四种之中。如果念诵时，声音的三字本身作为念诵对象，虽然没有包含，但由于能收摄和所收摄的力量，所有真言都清净地包含在三字之中。如何包含呢？只有嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）的真言，用嗡字收摄；只有梭哈（藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）的真言，用啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）字收摄；两者都有的，用两者收摄；两者都没有的，用吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字收摄。其中，包含嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）是为了成就身之形象；包含梭哈（藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）是为了成就真言词句的力量；远离这两者，主要是为了成就心之力量，因此是这个原因。第四，蛇一般与智慧金刚的清净相合，但此处没有特别说明，所以普遍应用。还有，嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）的表诠表示风进入；啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）的表诠表示安住于内；吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的表诠表示向外升起，如果这样，那么它们也具有与那四种真言相同的力量。因此，所有真言都包含在金刚念诵中。风快速，即向外升起，是请诸神降临；完全收摄，即向内进入，是迎请；缓慢，即安住于内，是请安住。因此，在下部续典中，用手结手印来做这三件事的必要性，全部由此成就。
English
Other mantras are similar, so it will not become a characteristic of the three syllables. Furthermore, at the time of the base, the three letters, the nature of Āli Kāli, mix with semen and blood, forming the bodies of boys and girls. At that time, the arising, entering, and abiding of the downward-clearing wind are considered to originate from the essence of the three syllables. The upward wind is also of the nature of the three syllables. Relying on the five senses, it performs the activity of grasping the five objects such as form. In accordance with the base, even during the practice of the path, it is crucial to focus on the life wind and the downward-clearing wind, and that is the key. Secondly, the symbolism of mantras is that initially, without Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om), it is headless; at the end, without Svāhā (藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：Svāhā), it is tailless; having both is a snake; having neither is gathering. So, all the root mantras and heart mantras of the deities are included in these four. If the actual three syllables of sound are used as the object of recitation, although there is no inclusion, due to the power of what is to be gathered and what gathers, all mantras are purely included in the three syllables. How are they included? Mantras that only have Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om) are gathered by the syllable Om; mantras that only have Svāhā (藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：Svāhā) are gathered by the syllable Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ); those that have both are gathered by both; and those that have neither are gathered by Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). Among them, including Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om) is for the purpose of accomplishing the form of the body; including Svāhā (藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：Svāhā) is for the sake of accomplishing the power of the mantra's words; being separate from these two is mainly for the sake of accomplishing the power of the mind, therefore that is the reason. Fourth, the snake is generally combined with the purity of wisdom vajra, but here there is no specific explanation, so it is applied universally. Also, the symbolism of Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om) indicates the wind entering; the symbolism of Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ) indicates abiding within; the symbolism of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) indicates rising outward. If so, then they also possess the same power as those four mantras. Therefore, all mantras are included in vajra recitation. The wind being fast, that is, rising outward, is inviting the deities to depart; complete gathering, that is, entering inward, is invoking; being slow, that is, abiding within, is inviting to stay. Therefore, in the lower tantras, the necessity of performing those three actions by binding hand mudras is all accomplished by this.
Chinese
地界。显色也融入元音，所有其他元音都源于短阿（藏文：ཨ་ཐུང་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），因为它没有其他的根本字母，所以被称为“无生”。这是一个比喻。实际意义是，所有存在于成千上万种不同表达的基础上的七十二脉之根本处的风，都融入四个脉轮花瓣的元音和辅音之风中。这些风也融入五大的精华，以及不坏之风，以及它的精华，即脱离戏论的自性觉性乐。在《行集灯》（Spyod bsdus sgron me）中说：“它们融入不坏之中，然后变得无有实体。”无有实体就是光明，也就是自性觉性大乐。因此，当蕴界戏论的所有显现都融入光明时，虽然光明本身没有本体的差别，但如果从反体的角度来看，显现为明觉智慧、语声音声的形式，是从先前存在的语言表达、风和念头等融入之后才显现出来的。光明的音调之声，虽然先前已作为生命融入所有的语言文字中，但并未显现，而在这里，当它们融入空性时，它才显现出来。因此，短阿（藏文：ཨ་ཐུང་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的象征所代表的是语光明，胜义谛的无戏论之声。而从它作为法性融入风的角度来说，它被称为不坏之风。并且，在轮回时期等，从中生起光明之风，从中生起显现之风，从中生起十风等粗大的风。这些风的推动者，被声义混杂执着的分别念所推动，并通过舌根等接触的因缘，显现为名、词、字母之相的果。这些真言的真实意义，是汇集了《行集》中所说的意义的精华，并详细而清晰地阐述出来。由于如果引用所有的词句，会有繁琐的嫌疑，所以就省略了。第二，这样阐述了真言的真实意义之后，现在稍微讲述一下语寂的真实意义，也就是第三个念诵的真实意义。在了解了真言的真实意义的特征之后，对境风的真实意义，也就是具有真言真实意义的特征的事物，以与之相同的方式进行修持，就是念诵的真实意义。
English
The earth element. The consonants also merge into the vowels, and all other vowels originate from the short A (Tibetan: ཨ་ཐུང་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), and because it has no other root letters, it is called "unborn." This is a metaphor. The actual meaning is that all the winds that reside at the root of the seventy-two thousand channels, which are the basis of various expressions, merge into the winds of vowels and consonants of the petals of the four chakras. These also merge into the essence of the five elements, and also into the indestructible wind, and its essence, which is the self-aware bliss free from elaboration. In the "Compendium of Practices Lamp" (Spyod bsdus sgron me), it is said, "They enter into the indestructible and then become without substance." Being without substance is luminosity, which is that self-aware great bliss. Therefore, when all the appearances of the aggregates and realms of elaboration merge into luminosity, although luminosity itself has no distinction of essence, if viewed from the aspect of reversion, the form that appears as clear wisdom, speech, sound, is manifested from the merging of the previously existing verbal expressions, winds, and thoughts. The sound of the luminosity's tone, although previously entered as life into all words and letters, was not manifest, but here, when they merge into emptiness, it becomes manifest. Therefore, what is symbolized by the sign of the short A (Tibetan: ཨ་ཐུང་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) is speech luminosity, the ultimate truth of non-elaboration sound. And from the aspect of it becoming the nature of wind, it is called the indestructible wind. And also, in the time of samsara, etc., from it arises the wind of luminosity, from it arises the wind of appearance, from it arises the ten winds, etc., the gross winds. The impeller of these winds, impelled by the conceptual thought of mixed grasping of sound and meaning, and through the condition of the contact of the tongue and palate, etc., appears as the fruit of the form of name, word, and letter. These true meanings of mantra are a collection of the essence of the meanings spoken in the "Compendium of Practices," and are explained in detail and clearly. Because if all the words were quoted, there would be a suspicion of verbosity, so it is omitted. Second, having thus explained the true meaning of mantra, now I will briefly explain the true meaning of speech isolation, which is the third, the true meaning of recitation. Having understood the characteristics of the true meaning of mantra, practicing the true meaning of the object wind, that is, the thing that possesses the characteristics of the true meaning of mantra, in the same way as it, is the true meaning of recitation.
Chinese
之所以称之为“彼”，是因为另外两个已经理解，而实践必须应用于此。所以，真正的闭关之道和金刚诵的真正修持就在于此。这个道理在讲解经论时还会详细阐述，但简单地说，就是通过讲解三字中的咒语提取，从而对三字的含义产生定解，以及如何通过三尖端诀窍来修持这个含义，以及如何在相续中生起六瑜伽的次第，这三者。首先，在《金刚鬘》中说：“阿位于法轮莲花中，遍布于风轮中，此即是大风，包含一切称为命者。乌位于受用轮中，如火和太阳，位于喉咙末端，遍布于顶轮末端，是光辉之身，位于称为大乐轮中，字母玛如微滴，高度为十二指，位于国王顶髻中。”这是提取嗡字。位于心间法轮中的命气，用短阿的符号来表示。位于喉咙中的上行气，用乌字的符号来表示，与红色的明点光芒相融合，像太阳和火一样光辉灿烂，用乌字的符号来表示。位于大乐轮中央的明点，用玛字的符号来表示，从上颚到顶轮的十二指高度的差别，这三者汇集于头顶，就是用嗡字来表示。这是生起次第中在头顶观修嗡字的必要意义。之所以说上行气是乌字，我想是因为它是喉咙嗡字的因。因为在这个续部中说：“上行气向上运行，具有阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）的声音。”字母阿之前已经讲过，命气是殊胜的。以及“阿位于法轮莲花中，喉咙中的字母阿变为两倍，命和下行气，都用字母哈来束缚，位于喉咙中央。”这是提取阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）字。心间的持命阿与喉咙的阿相遇，变为两倍长，所以称为阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），再加上下行哈，就变成了强烈的词语，这就是阿字的象征意义，也是在喉咙观修阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）的原因。