English
The seed syllable of 吽 (Tibetan) is translated as the seed of letters. Accompanied by the sound of 吽 (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal Chinese meaning: 吽), it signifies the upward ascent of Bodhicitta. As its sound implies: The swift goddess, with the sound of "吽 (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal Chinese meaning: 吽)" stamps her feet, causing the earth to shake and the three realms to tremble. The meaning of the eighteenth is: The deity arises from the body, she is the co-emergent joy-woman. The moon, marked with the sign of a wild animal, arising from her water-sea, is the wisdom of realizing emptiness because it is clear and without stain. Ha Ra means to seize, indicating the seizing of the karmic obscurations of others. Phet means purification, it is the destruction of one's own afflictions. Poison is affliction, it is the removal of affliction. As its sound implies: The lotus and the moon arising from the deity's sea are held together in the hand, and poison is eliminated with mantra. The meaning of the nineteenth is: The assembly of deities, because it arises from striking the vital points of the body, is the wisdom body. That is to be worshiped by the three realms, it is the refuge of gods and non-gods. Its cause is also the splendor of the armor that binds the mind of enlightenment, contention is the abandonment of decaying attachment, bad dreams are the happiness of delusion, all are destroyed by the deity's body. As its sound implies: Being revered by the king of gods and others, with the splendor of the armor mudra, eliminating contention and bad dreams, etc. The meaning of the twentieth is: Sun and moon, are the eyes filled with white and red essence, are the two ends of the central channel, above and below. From that, wisdom manifests, therefore the light is extremely clear. The two Taras mean deliverance, with bliss and emptiness delivering from the extremes of samsara and nirvana. Eliminating epidemics with compassion is establishing co-emergent wisdom in various ways with Ka Ri Na. As its sound implies: Eyes as bright as the light of the sun and moon, eliminating epidemics with mantra. The meaning of the twenty-first is: The three suchnesses are the three doors of liberation. The power of supplication is: The power and might of the Dharmakaya's activity, spontaneously accomplished, never ceasing. Mara is the collection of channels. Corpse and Yaksha are as before, it is said that the collection of ordinary bodies is purified, and the manifestation of the three suchnesses, and the simultaneous demonstration of the accomplishment of the non-dual wisdom body. As its sound implies: Letters
English
By arranging the mantra of the three syllables, it destroys demons and pacifies all unfavorable circumstances. Secondly, from "Then, Bhagavati Mother" to "Great Bliss." "Bhagavati Mother" indicates the resultant continuum, "The Initiator of all Buddhas" indicates the maturation of empowerment, i.e., the continuum of self-nature. "Accomplishing all actions" indicates the activity of mantras, or rituals or actions, i.e., the continuum of means or basis. "The Mistress of all continuums" indicates that the nature of mind, self-nature, and the three resultant continuums are shown to be inseparable. These are the general statements. To explain in a slightly more detailed way, the remaining names are connected with the Twenty-One Taras Praise. "Tara" means to liberate sentient beings from samsara, which is explained in detail in the first verse. "The Blissful Mother of the Moon" indicates the bliss of the mind of enlightenment, which is explained in the second verse. "The Wonderful Blissful Mother" indicates the bliss of the perfection of the six paramitas, which is explained in the third verse. "The Mistress of the Aggregates, becoming the Mistress of the Sources" indicates the meaning of the aggregates, elements, and sources entering into luminosity, which is explained in the fourth verse. "The Pillar Mother" indicates the sound of Oṃ Tuttāre (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) initially recited, which is explained in the fifth verse. "Possessing the Five Vajra Crowns" indicates that the essence of the five elements is bound into the crowns of the five chakras, and "Fully obtaining the elements" indicates that the elements of the subtle elements are gathered into luminosity, which is explained in the sixth verse. "The Purifier" indicates the purification of the ordinary body, and "The Great Purifier" indicates the wisdom of the blazing and dripping that purifies, which is explained in the seventh verse. "The Swift Mother" indicates the sound of Oṃ Ture (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) initially recited, which is explained in the eighth verse. "The Origin of Body, Speech, and Mind" indicates that the gross aggregation of semen, blood, and wind ceases, and the body is accomplished by wisdom, which is explained in the ninth verse. "The Mother Adorned with the Five Wisdoms" indicates that the five wisdoms of attachment to wisdom arise, which is explained in the tenth verse. "The Mother Who Fully Bestows All Desires" indicates that the accomplishments of desires are bestowed by the co-emergent stable mother, which is explained in the eleventh verse. "The Great Vajra Yogini," Vajra indicates indivisibility, non-separation, and stability, and Yoga indicates union.
Chinese
交合，即紅白明點的運作交合，為了轉變不淨的身體，故為大。這是第十二（名號）所說。智慧之壇城，是從拙火的顯現所生的壇城，這是第十三（名號）所說。所謂完全清淨的識，是指八識轉位，這是第十四（名號）所說。以五種智慧成菩提，是指果位的五種智慧，這是第十五（名號）所說。宣說十個字母的聲音，是指清淨十氣，發出聲音喜悅母，是指以不壞之聲生起安樂之母，這是第十六（名號）所說。無垢，是指脈、氣、明點、智慧增長而明亮清澈。極其微細，是指二脈平等交合。大秘密咒是 ཧཱུྃ （藏文， हूँ ，梵文天城體，hūṃ，梵文羅馬擬音，吽）。這是第十七（名號）所說。遠離所緣之自性，是指能所無別的自性空性，這是第十八（名號）所說。遠離微塵，是指超越微塵之法，以妙相等所莊嚴，是指智慧身的特點，這是第十九（名號）所說。微細且安樂，是指紅白菩提心充滿中脈且堅固而安樂。智慧精華是指從光明樂空的有寂中解脫之外黑大樂。這是第二十（名號）所宣說。所謂金剛母，金剛是指空性，即三解脫門。誓句度母，是指以有情之誓句度脫有情輪迴，即法身的事業。這是第二十一（名號）所宣說。第三，此名號決定的單獨經函中，普遍稱作二十八名號。大成就者寂靜足的口訣中，認為二十八名號的數量不定，這顯得安樂。而阿闍黎人日面前則認為是三十五名號。在名號決定的論典的必要關聯上，阿闍黎聖吉祥金剛，帕若班雜所造，以及燃燈吉祥所造的續部大釋，一致宣說為二十八（名號）。其中二十一個名號，是與二十一度母禮讚相結合的緣
English
Union, that is, the union of the movement of white and red bindus, is great because it transforms the impure body. This is what the twelfth (name) says. The mandala of wisdom is the mandala that arises from the appearance of fierce fire, which is what the thirteenth (name) says. The so-called completely pure consciousness is the transformation of the eight aggregates of consciousness, which is what the fourteenth (name) says. Attaining enlightenment with the five wisdoms refers to the five wisdoms of the fruition, which is what the fifteenth (name) says. Proclaiming the sound of the ten letters refers to purifying the ten winds, and the joyful mother who emits sound refers to the mother who generates bliss with the indestructible sound, which is what the sixteenth (name) says. Immaculate refers to the clarity and purity due to the increase of channels, winds, bindus, and wisdom. Extremely subtle refers to the equal union of the two channels. The great secret mantra is ཧཱུྃ （Tibetan, हूँ , Devanagari, hūṃ, Romanized Sanskrit, Hum）. This is what the seventeenth (name) says. The nature of being free from objects refers to the nature of emptiness in which subject and object are inseparable, which is what the eighteenth (name) says. Being free from dust refers to transcending the phenomena of subtle particles, and being adorned with signs and examples refers to the characteristics of the wisdom body, which is what the nineteenth (name) says. Subtle and blissful refers to the bliss of the white and red bodhicitta filling the central channel and being stable. The essence of wisdom refers to the great bliss of outer darkness that liberates from the existence and non-existence of luminosity and emptiness. This is what the twentieth (name) proclaims. The so-called Vajra Mother, Vajra refers to emptiness, which is the three doors of liberation. The Samaya Tara refers to liberating sentient beings from samsara through the samaya of sentient beings, which is the activity of the Dharmakaya. This is what the twenty-first (name) proclaims. Thirdly, in the separate texts where these definite names are found, they are commonly known as the twenty-eight names. In the oral instructions of the great accomplished Shantipa, it is considered comfortable that the number of twenty-eight names is not fixed. However, in front of the teacher Mi'i Nyima, it is considered to be thirty-five names. Regarding the necessary connection of the texts that define the names, the great commentaries on the tantras composed by the venerable Kawa Dorje, Paro Pancas, and Marme Dze Pal, unanimously state that there are twenty-eight (names). Among them, twenty-one names are related to the twenty-one Tara praises.
Chinese
总集如前一样，在二十一之上，加上“薄伽梵母大（藏文：བཅོམ་ལྡན་འདས་མ་ཆེན་མོ་）”之名，以及“一切如来之妃殊胜（藏文：དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་བཙུན་མོའི་མཆོག་）”之名，以及“如来（藏文：དེ་བཞིན་གཤེགས་པ་）”、“金刚（藏文：རྡོ་རྗེ་）”、“珍宝（藏文：རིན་པོ་ཆེ་）”、“莲花（藏文：པདྨ་）”、“事业（藏文：ལས་ཀྱི་）”一切部族之主之名，以及“能动与不能动之作者（藏文：རྒྱུ་བ་དང་མི་རྒྱུ་བའི་བྱེད་པོ་）”之名，以及“坚固与动摇之自性（藏文：བསྟན་པ་དང་གཡོ་བའི་རང་བཞིན་）”之名，以及“比秘密更极秘密（藏文：གསང་བ་ལས་ཀྱང་ཆེས་ཤིན་ཏུ་གསང་བ་）”之名，以及“大秘密之自在母（藏文：གསང་བ་ཆེན་མོའི་དབང་ཕྱུག་མ་）”之名，总共加上七个，成为二十八。成就大士寂静足所许者，乃是将下面的三十五和七个，以及此处出现的“誓言度母”也加上，成为四十三。有些人将五部各自之主也各算作一个名号，成为四十七种方式，以及将“秘密”、“极秘密”、“最极秘密”分开，以及将“大秘密”和“自在母”各自拆开，说成五十种方式的说法也有。据说没有“具有五金刚宝冠”之语，是文字的错误。这些是结合了名号确定的解释，以及阿底峡传承的解释中所出现的，并以上师圣教加以庄严。现在仅就其引申意义，按照导师人日之解释来说，不与二十一礼敬文结合，而是作字面上的解释，从“薄伽梵母大”到“自在母”之间，是薄伽梵母的伟大，或者说从“从彼出生”之间，以这些名号加持为真言。薄伽梵母等是真实的名号。如是宣说，这是名号解释完毕之语。其中“从彼”是指宣说根本续之后面的“从彼”。“大”是指生出一切佛陀之故。“如来”等是指五部之母之故。能动与不能动的区别是空性一切法之因的意义，坚固与动摇的自性是智慧空性坚固动摇一切之自性，即如是之意义。秘密是甚深之义，与世间人等
English
The collection is as before. On top of the twenty-one, add the name "Bhagavān Mahāmātā (藏文：བཅོམ་ལྡན་འདས་མ་ཆེན་མོ་)", and the name "Supreme Consort of All Tathāgatas (藏文：དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་བཙུན་མོའི་མཆོག་)", and the names "Tathāgata (藏文：དེ་བཞིན་གཤེགས་པ་)", "Vajra (藏文：རྡོ་རྗེ་)", "Ratna (藏文：རིན་པོ་ཆེ་)", "Padma (藏文：པདྨ་)", "Karma (藏文：ལས་ཀྱི་)" Lord of all families, and the name "Agent of Moving and Non-Moving (藏文：རྒྱུ་བ་དང་མི་རྒྱུ་བའི་བྱེད་པོ་)", and the name "Nature of Steadfastness and Movement (藏文：བསྟན་པ་དང་གཡོ་བའི་རང་བཞིན་)", and the name "More Secret than Secret (藏文：གསང་བ་ལས་ཀྱང་ཆེས་ཤིན་ཏུ་གསང་བ་)", and the name "Sovereign Mother of Great Secret (藏文：གསང་བ་ཆེན་མོའི་དབང་ཕྱུག་མ་)", adding a total of seven, making twenty-eight. What the great accomplished one, Peaceful Feet, accepts is that the thirty-five and seven below, and the "Samaya Tārā" that appears here, are also added, making forty-three. Some people also count the lords of each of the five families as individual names, making forty-seven ways, and separating "Secret", "Very Secret", and "Most Secret", and separating "Great Secret" and "Sovereign Mother" individually, there is also a saying that there are fifty ways. It is said that the words "having five vajra crowns" are missing, which is a mistake in the text. These are combined with the explanations that define the names, and what appears in the explanations of the Atiśa lineage, and are adorned with the sacred words of the venerable lama. Now, just for its extended meaning, according to the explanation of the teacher Mi'i Nyima, without combining it with the twenty-one homages, but making a literal explanation, from "Bhagavān Mahāmātā" to "Sovereign Mother", is the greatness of Bhagavān Mātā, or from "Born from that", these names are blessed as mantras. Bhagavān Mātā, etc., are the real names. Thus it was proclaimed, these are the words that the names have been explained. Among them, "From that" refers to "From that" after the root tantra has been spoken. "Great" means that all Buddhas are born from it. "Tathāgata", etc., means that she is the mother of the five families. The distinction between moving and non-moving is the meaning of the cause of all dharmas of emptiness, and the nature of steadfastness and movement is the nature of wisdom emptiness, steadfastness and movement, which is the meaning of suchness. Secret is the meaning of profound, with worldly people, etc.