English
From "from etc.", the body, speech, and mind Vajra, the great Vajradhara himself, is the Dharma of all the six families of Tathagatas, that is, the Vajra that has become the essence of the Dharmakaya realm or the cause, that is, generating the mind in the form of the moon, not being shaken by conceptual thoughts, and entering into single-pointed equanimity. This mantra, which blesses the body with the form of face and hands, the speech with the form of letters, and the mind with the form of hand symbols, has been spoken. Om (Tibetan: ༀ, Sanskrit Devanagari: ओम्, Sanskrit Romanized: oṃ, Chinese literal meaning: Om) has been explained. Dharma (Tibetan: དྷརྨཱ, Sanskrit Devanagari: धर्म, Sanskrit Romanized: dharma, Chinese literal meaning: Dharma) is the Dharma, that is, all the Dharma of the container and its contents. Dhatu (Tibetan: དྷཱ་ཏུ, Sanskrit Devanagari: धातु, Sanskrit Romanized: dhātu, Chinese literal meaning: Element) is the element, that is, the cause or root. Svabhava (Tibetan: སྭ་བྷཱ་ཝ, Sanskrit Devanagari: स्वभाव, Sanskrit Romanized: svabhāva, Chinese literal meaning: Nature) is the nature, that is, the wind-mind appearing only as the moon. Atma-ko (Tibetan: ཨཏྨ་ཀོ, Sanskrit Devanagari: आत्म, Sanskrit Romanized: ātma, Chinese literal meaning: Self) is self. Aham (Tibetan: ཨ་ཧཾ, Sanskrit Devanagari: अहम्, Sanskrit Romanized: aham, Chinese literal meaning: I) means "I". This shows the generation stage of combining the first of the six families, generating three letters on top of the moon, marking the emblems of the six wisdoms with three letters, and from that, showing the generation of the complete bodies of the six families themselves. These are the direct meanings of those texts. Secondly, the definitive meaning of these is, from "from etc.", the Tathagata is the completion stage of meditating as Vajradhara. All the Tathagatas are the root five winds. The transfer of those is from the top of the nose. The cloud of that is the collection of those. The arrangement is the way the other three appear as retinues when each of the five winds flows. Vajra is the entering, abiding, and rising of the three letters, combining wind and mantra indistinguishably. Samadhi is single-pointedly focusing on that. Vajra is the seed three letters. The arrangement is that vowels and consonants gather there. This chapter, which proclaims the recitation of combining wind and mantra indistinguishably, with single-pointed focus on that, as the object to be expressed, has been spoken. Dividing the mantra into six parts is: Om (Tibetan: ༀ, Sanskrit Devanagari: ओम्, Sanskrit Romanized: oṃ, Chinese literal meaning: Om) is the pervasive wind of Vairochana, Shunyata (Tibetan: ཤཱུནྱ་ཏ, Sanskrit Devanagari: शून्यता, Sanskrit Romanized: śūnyatā, Chinese literal meaning: Emptiness) is the downward-moving wind of Ratnasambhava, Jnana (Tibetan: ཛྙཱ་ན, Sanskrit Devanagari: ज्ञान, Sanskrit Romanized: jñāna, Chinese literal meaning: Wisdom) is the upward-moving wind of Amitabha, Vajra (Tibetan: བཛྲ, Sanskrit Devanagari: वज्र, Sanskrit Romanized: vajra, Chinese literal meaning: Vajra) is the equally abiding wind of Amoghasiddhi, Svabhava Atma-ko (Tibetan: སྭ་བྷ་ཝ་ཨཏྨ་ཀ, Sanskrit Devanagari: स्वभाव, आत्म, Sanskrit Romanized: svabhāva, ātma, Chinese literal meaning: Nature, Self) is the life-sustaining wind of Akshobhya, and Aham (Tibetan: ཨ་ཧཾ, Sanskrit Devanagari: अहम्, Sanskrit Romanized: aham, Chinese literal meaning: I) shows the indestructible bindu, the essence of Vajrasattva in the heart. Again, dividing the mantra into three parts