English
One should rejoice and meditate. Then, the three combinations should be practiced in the order of entering, abiding, and rising. How is it done? Ah! Space is four mandalas. From these, equanimity is the meditation on the Tathagatas of that family in the order of expanding from the right. Abiding is abiding in that very place, contemplating a bindu the size of a mustard seed. After that, the bindu itself appears in the order of expanding and contracting, and is held as the essence of vajra, etc. The so-called object of body, speech, and mind means that the nature of the conceptual thoughts of body, etc., does not become the object, but rather the clear light of conceptual thought is to be manifested. From that very bindu, the space realm of the Tathagatas of the families of form, etc., is completely filled in the order of expansion. In combining with the body of mantra, it means expanding the body of the Tathagata. There is no enlightenment and no meditation, which means that the conceptual thoughts of the distinction between self and other should be abandoned. Then, completely abandon everything. In short, it means that the two truths, conventional and ultimate, should be made non-dual, thereby purifying and blessing body, speech, and mind, as well as vajra recitation, and the mind being completely pure. Similarly, the combination of enlightenment is the order of manifest enlightenment, as well as the generation stage of mantra, and the examination is the completion stage. These all become one taste, and one should meditate on the samadhi of non-abiding nirvana. That is yoga. Alternatively, mantra is the nature of Ali and Kali, etc., ending with "sha," which are fifty letters. For example: ཨ་（Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A）, ཨཱ་（Tibetan, Devanagari: आ, Romanized Sanskrit: ā, Literal Chinese meaning: A）, ཨ་（Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A）, ཨཱི་（Tibetan, Devanagari: ई, Romanized Sanskrit: ī, Literal Chinese meaning: I）, ཨ་（Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A）, ཨཱུ་（Tibetan, Devanagari: ऊ, Romanized Sanskrit: ū, Literal Chinese meaning: U）, རྀ་（Tibetan, Devanagari: ऋ, Romanized Sanskrit: ṛ, Literal Chinese meaning: Ri）, རཱྀ་（Tibetan, Devanagari: ॠ, Romanized Sanskrit: ṝ, Literal Chinese meaning: Rri）, ལྀ་（Tibetan, Devanagari: ऌ, Romanized Sanskrit: ḷ, Literal Chinese meaning: Li）, ལཱྀ་（Tibetan, Devanagari: ॡ, Romanized Sanskrit: ḹ, Literal Chinese meaning: Lli）, ཨེ་（Tibetan, Devanagari: ए, Romanized Sanskrit: e, Literal Chinese meaning: E）, ཨཻ་（Tibetan, Devanagari: ऐ, Romanized Sanskrit: ai, Literal Chinese meaning: Ai）, ཨོ་（Tibetan, Devanagari: ओ, Romanized Sanskrit: o, Literal Chinese meaning: O）, ཨཽ་（Tibetan, Devanagari: औ, Romanized Sanskrit: au, Literal Chinese meaning: Au）, ཨཾ་（Tibetan, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning: Ang）, ཨཿ་（Tibetan, Devanagari: अः, Romanized Sanskrit: aḥ, Literal Chinese meaning: Ah）, ཀ་（Tibetan, Devanagari: क, Romanized Sanskrit: ka, Literal Chinese meaning: Ka）, ཁ་（Tibetan, Devanagari: ख, Romanized Sanskrit: kha, Literal Chinese meaning: Kha）, ག་（Tibetan, Devanagari: ग, Romanized Sanskrit: ga, Literal Chinese meaning: Ga）, གྷ་（Tibetan, Devanagari: घ, Romanized Sanskrit: gha, Literal Chinese meaning: Gha）, ང༌།（Tibetan, Devanagari: ङ, Romanized Sanskrit: ṅa, Literal Chinese meaning: Nga） ཙ་（Tibetan, Devanagari: च, Romanized Sanskrit: ca, Literal Chinese meaning: Ca）, ཚ་（Tibetan, Devanagari: छ, Romanized Sanskrit: cha, Literal Chinese meaning: Cha）, ཛ་（Tibetan, Devanagari: ज, Romanized Sanskrit: ja, Literal Chinese meaning: Ja）, ཛྷ་（Tibetan, Devanagari: झ, Romanized Sanskrit: jha, Literal Chinese meaning: Jha）, ཉ།（Tibetan, Devanagari: ञ, Romanized Sanskrit: ña, Literal Chinese meaning: Nya） ཊ་（Tibetan, Devanagari: ट, Romanized Sanskrit: ṭa, Literal Chinese meaning: Ta）, ཋ་（Tibetan, Devanagari: ठ, Romanized Sanskrit: ṭha, Literal Chinese meaning: Tha）, ཌ་（Tibetan, Devanagari: ड, Romanized Sanskrit: ḍa, Literal Chinese meaning: Da）, ཌྜ་（Tibetan, Devanagari: ढ, Romanized Sanskrit: ḍha, Literal Chinese meaning: Dha）, ཎ།（Tibetan, Devanagari: ण, Romanized Sanskrit: ṇa, Literal Chinese meaning: Na） ཏ་（Tibetan, Devanagari: त, Romanized Sanskrit: ta, Literal Chinese meaning: Ta）, ཐ་（Tibetan, Devanagari: थ, Romanized Sanskrit: tha, Literal Chinese meaning: Tha）, ད་（Tibetan, Devanagari: द, Romanized Sanskrit: da, Literal Chinese meaning: Da）, དྷ་（Tibetan, Devanagari: ध, Romanized Sanskrit: dha, Literal Chinese meaning: Dha）, ན།（Tibetan, Devanagari: न, Romanized Sanskrit: na, Literal Chinese meaning: Na） པ་（Tibetan, Devanagari: प, Romanized Sanskrit: pa, Literal Chinese meaning: Pa）, ཕ་（Tibetan, Devanagari: फ, Romanized Sanskrit: pha, Literal Chinese meaning: Pha）, བ་（Tibetan, Devanagari: ब, Romanized Sanskrit: ba, Literal Chinese meaning: Ba）, བྷ་（Tibetan, Devanagari: भ, Romanized Sanskrit: bha, Literal Chinese meaning: Bha）, མ།（Tibetan, Devanagari: म, Romanized Sanskrit: ma, Literal Chinese meaning: Ma） ཡ་（Tibetan, Devanagari: य, Romanized Sanskrit: ya, Literal Chinese meaning: Ya）, ར་（Tibetan, Devanagari: र, Romanized Sanskrit: ra, Literal Chinese meaning: Ra）, ལ་（Tibetan, Devanagari: ल, Romanized Sanskrit: la, Literal Chinese meaning: La）, ཝ་（Tibetan, Devanagari: व, Romanized Sanskrit: va, Literal Chinese meaning: Wa）, ཤ་（Tibetan, Devanagari: श, Romanized Sanskrit: śa, Literal Chinese meaning: Sha）, ཥ་（Tibetan, Devanagari: ष, Romanized Sanskrit: ṣa, Literal Chinese meaning: Sha）, ས་（Tibetan, Devanagari: स, Romanized Sanskrit: sa, Literal Chinese meaning: Sa）, ཧ་（Tibetan, Devanagari: ह, Romanized Sanskrit: ha, Literal Chinese meaning: Ha）, ཀྵཿ་（Tibetan, Devanagari: क्ष, Romanized Sanskrit: kṣa, Literal Chinese meaning: Ksha） The distinction is as follows: there are five short vowels, nine long vowels, and similarly, nine aspirated vowels. For example: ཨཱ་（Tibetan, Devanagari: आ, Romanized Sanskrit: ā, Literal Chinese meaning: A）, ཨཱི་（Tibetan, Devanagari: ई, Romanized Sanskrit: ī, Literal Chinese meaning: I）, ཨཱུ་（Tibetan, Devanagari: ऊ, Romanized Sanskrit: ū, Literal Chinese meaning: U）, རཱྀ་（Tibetan, Devanagari: ॠ, Romanized Sanskrit: ṝ, Literal Chinese meaning: Rri）, ལཱྀ་（Tibetan, Devanagari: ॡ, Romanized Sanskrit: ḹ, Literal Chinese meaning: Lli）, ཨཻ་（Tibetan, Devanagari: ऐ, Romanized Sanskrit: ai, Literal Chinese meaning: Ai）, ཨཽ་（Tibetan, Devanagari: औ, Romanized Sanskrit: au, Literal Chinese meaning: Au）, ཨཾ་（Tibetan, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning: Ang）, ཨཿ་（Tibetan, Devanagari: अः, Romanized Sanskrit: aḥ, Literal Chinese meaning: Ah） There are two gutturals and labials, for example: ཀ་（Tibetan, Devanagari: क, Romanized Sanskrit: ka, Literal Chinese meaning: Ka） པ།（Tibetan, Devanagari: प, Romanized Sanskrit: pa, Literal Chinese meaning: Pa） There are four letters that follow vowels and remain at the end, for example: Ah! རཾ་（Tibetan, Devanagari: रं, Romanized Sanskrit: raṃ, Literal Chinese meaning: Ram）, ཡཾ་（Tibetan, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal Chinese meaning: Yam）, ལཾ་（Tibetan, Devanagari: लं, Romanized Sanskrit: laṃ, Literal Chinese meaning: Lam）, ཝཾ།（Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: Vam） By correctly combining the beginning and the end, there are four pairs, for example: ཀྔ་（Tibetan, Devanagari: क्ङ, Romanized Sanskrit: kṅa, Literal Chinese meaning: Nga）, ཁྔ་（Tibetan, Devanagari: ख्ङ, Romanized Sanskrit: khṅa, Literal Chinese meaning: Nga）, གྔ་（Tibetan, Devanagari: ग्ङ, Romanized Sanskrit: gṅa, Literal Chinese meaning: Nga）, གྷྔ།（Tibetan, Devanagari: घ्ङ, Romanized Sanskrit: ghṅa, Literal Chinese meaning: Nga） If these are important,
Tibetan
གས་ཀྱི་དབྱེ་བས་བརྒྱ་ཡོད་ན་ཡང༌། གཙོ་བོར་གྱུར་པའི་ཕྱིར་བཞི་ཁོ་ན་བླང་བ་དང༌། སྔགས་ཐམས་ཅད་ཀྱི་གཙོ་བོ་ཡི་གེ་གསུམ་མོ། །ཨོཾ་ཨཱཿཧཱུཾ་དེ་ལྟར་ན་ཡི་གེ་བདུན་ཅུ་རྩ་གཉིས་ཡིན་ཏེ། རྩ་བདུན་ཁྲི་ཉིས་སྟོང་གི་ངོ་བོའོ། །གང་གི་སྟོང་རེ་རེ་ནི་རྩ་རེ་རེའི་གཅོ་བོར་གྱུར་པ་སྟེ། དེའི་ཕྱིར་རྩ་རེ་རེ་དེ་ཉིད་ལ་ཨ་ལ་སོགས་པའི་ཡི་གེ་རྣམས་དབང་བྱེད་པའོ། །དེ་ལ་ཕུང་པོ་ལྔ་དང་སྐྱེ་མཆེད་བཅུ་གཉིས་དང༌། ཁམས་བཅོ་བརྒྱད་དང་རྩའི་རྣམ་པར་ཤེས་པ་སྟེ། རྫས་སུམ་ཅུ་རྩ་དྲུག་ཡིན་ནོ། །མཚན་མོ་དང་ཉིན་མོའི་དབྱེ་བའམ། ཐབས་དང་ཤེས་རབ་ཀྱི་རང་བཞིན་གྱིས་དེ་རྣམས་བདུན་ཅུ་རྩ་གཉིས་སུ་གྱུར་པའོ། །དེ་ཉིད་ཀྱི་ཕྱིར་ཕུང་པོ་དང་ཁམས་དང་སྐྱེ་མཆེད་ཀྱི་རང་བཞིན་རྩ་རྣམས་ཡིན་ནོ་ཞེས་བཅོམ་ལྡན་འདས་ཀྱིས་གསུངས་པའོ། །ཡང་ན་སྒོ་དགུ་ནི་མིག་ལ་སོགས་པའོ། །ལུས་དག་ཡིད་ནི་གསུམ་མོ། །དེ་རྣམས་བསྡུས་ནས་བཅུ་གཉིས་ཡིན་ནོ། །དེ་ལ་མ་ལས་སྐྱེས་བ་ནི་ཆ་གསུམ་དང༌། ཕ་ལས་སྐྱེས་པ་ཡང་ཆ་གསུམ་སྟེ་ཆ་དྲུག་དང་ལྡན་པའི་གོང་བུ་ཡིན་ནོ། །དེ་ལ་མ་ལས་སྐྱེས་པའི་ཆ་གསུམ་ནི་ཕགས་པ་དང་ཤ་དང་ཁྲག་གོ །ཕ་ལས་སྐྱེས་པའི་ཆ་གསུམ་ནི་རྩ་རྒྱུས་དང་རུས་པ་དང་ཤུ་ཀྲའོ། །དེའི་ཕྱིར་སྔར་བཤད་པའི་སྒོ་ལ་སོགས་པའི་རྫས་བཅུ་གཉིས་པོ་རེ་རེ་ཁམས་དྲུག་དང་ལྡན་པ་ཡིན་པས་བདུན་ཅུ་རྩ་གཉིས་སུ་འགྱུར་རོ། །དེ་རྣམས་ཉིད་རྩ་བདུན་ཅུ་རྩ་གཉིས་ཡིན་ཏེ་སྒྲའི་རྩེ་མོའི་རྩེ་མོ་ཡིན་པས་རྩ་རེ་རེ་སྟོང་སྟོང་གཙོ་འཁོར་ཡིན་ནོ། །དེའི་ཕྱིར་བདུན་ཁྲི་ཉིས་སྟོང་དུ་འགྱུར་ཏེ། །དེ་བཞིན་གཤེགས་པ་རིགས་བརྒྱའི་དབྱེ་བ་བཞིན་ནོ། །དེ་ལྟ་བུའི་སྔགས་ནི་ཡི་གེ་རྣམས་ཏེ། དེ་ལ་དམིགས་པ་ནི་རྩའི་ངོ་བོར་རྟོགས་པའོ། །རྩ་དེ་རྣམས་ཀྱང་ལུས་དག་ཡིད་ཀྱིས་བསྐུལ་བ་ནི་ལུས་ལ་སོགས་པའི་ངོ་བོ་ཉིད་ཀྱིས་ཁམས་གསུམ་པ་ཁྱབ་ཅིང་གནས་པའོ། །རྩ་དེ་རྣམས་ཉིད་དངོས་གྲུབ་རབ་མཆོག་ནི་ལྷན་ཅིག་སྐྱེས་པའི་དངོས་གྲུབ་གྲུབ་པར་བྱ་བ་ནི་འགྲུབ་པར་བྱེད་པ་ཇི་ལྟ་བུ་ཞེ་ན། ཡིད་ ༄། །ནི་རྣལ་འབྱོར་བའི་ཤེས་པ་ལ། དགའ་བ་ནི་བདེ་བ་སྟེར་བའོ། །དེ་ཉིད་ཀྱི་ཕྱིར་མགུ་བ་ནི་མི་གཏོང་བ་ཞེས་བྱ་བའི་བར་དུའོ། །ཇི་ལྟར་ཞེ་ན་སེམས་ལ་དམིགས་པ་ནི་ཡིད་ལས་བྱུང་བའི་ཤེས་རབ་ཀྱི་ཕ་རོལ་དུ་ཕྱིན་པ། བདག་མེད་པ་ནི་གང་ཟག་དང་ཆོས་ལ་བདག་མེད་པའི་ཕྱི་རོལ་གྱི་བརྟགས་པའི་ཕྱིར་ཕྱག་རྒྱ་སེལ་བའི་མཚན་ཉིད་ཅན་ལུས
Chinese
脉的分类有一百种，但主要的是取四种。所有咒语之主是三个字。嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。这样就是七十二个字，是七万二千脉的体性。其中每一个零都是每一条脉的主。因此，每一条脉都由阿等字控制。其中有五蕴、十二处、十八界和脉的识，共三十六种物质。昼夜的区分，或者以方便和智慧的自性，使它们变成七十二种。因此，世尊说，蕴、界、处的自性就是脉。另外，九门是眼等。身、语、意是三。这些加起来是十二。其中，从母所生的是三部分，从父所生的也是三部分，是具有六部分的团块。其中，从母所生的三部分是皮肤、肉和血。从父所生的三部分是脉、骨和精液。因此，前面所说的门等十二种物质，每一种都具有六界，所以变成七十二种。这些就是七十二脉，因为是声音顶端的顶端，所以每一条脉都是千千主眷。因此变成七万二千，如来百种分类一样。这样的咒语就是字，对其专注就是认识脉的体性。这些脉也由身语意所驱动，即以身等自性遍布并存在于三界中。这些脉本身就是最殊胜的成就，即为了成就俱生之成就而成就，如何成就呢？意是瑜伽士的智慧，喜悦是给予安乐。因此，满足是不舍弃，直到此为止。如何呢？心专注于意所生的智慧波罗蜜多，无我即对人与法无我的外境进行观察，因此是解除手印的特征之身。
English
Although there are a hundred classifications of channels, only four are taken as the main ones. The chief of all mantras is the three syllables. Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Thus, there are seventy-two syllables, which are the essence of the seventy-two thousand channels. Each zero of which is the chief of each channel. Therefore, each channel is controlled by the syllables such as A. Therein are the five aggregates, the twelve sources, the eighteen elements, and the consciousness of the channels, which are thirty-six substances. The distinction between night and day, or by the nature of means and wisdom, makes them seventy-two. Therefore, the Blessed One said that the nature of the aggregates, elements, and sources are the channels. Furthermore, the nine doors are the eyes and so on. Body, speech, and mind are three. These combined are twelve. Of these, what is born from the mother is three parts, and what is born from the father is also three parts, a lump with six parts. Of these, the three parts born from the mother are skin, flesh, and blood. The three parts born from the father are veins, bones, and semen. Therefore, each of the twelve substances, such as the doors mentioned earlier, has six elements, so it becomes seventy-two. These are the seventy-two channels, because they are the tip of the tip of sound, so each channel is a thousand thousand chief retinues. Therefore, it becomes seventy-two thousand, like the hundredfold classification of the Tathāgatas. Such mantras are syllables, and focusing on them is to realize the nature of the channels. These channels are also stimulated by body, speech, and mind, that is, by the nature of body and so on, pervading and abiding in the three realms. These channels themselves are the supreme accomplishment, that is, to accomplish the co-emergent accomplishment, how is it accomplished? Mind is the wisdom of the yogi, joy is giving bliss. Therefore, satisfaction is not abandoning, until this point. How is it? The mind focuses on the Prajñāpāramitā born from the mind, selflessness is observing the external objects of the selflessness of person and phenomena, therefore it is the characteristic body of dissolving the mudrā.