English
Because consciousness itself is suitable for connection. As it is said: "The continuity of the intermediate existence, like a lamp, goes into the womb." Thus it is said, the cause of generating sentient beings is the seed of mind, which is the letter Hūṃ (Tibetan: ཧཱུཾ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽), which means to generate sentient beings. If asked, how is it? In the phrase "is the Buddha body" and so on, with the reasoning that "all sentient beings possess the essence of the Tathagata's wisdom," all sentient beings should be regarded as the nature of the Buddha. As it is said: "Here, those without fortune cannot enter, all will become enlightened." Thus it is said. In the phrase "Oṃ" and so on, Oṃ (Tibetan: ཨོཾ།, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Chinese literal meaning: 嗡) is the seed of the great constant, which also gathers all sentient beings. Having completely transformed into the body of the great constant, it follows the wisdom of emptiness and makes it perfect, so it is said. In the phrase "A" and so on, A (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: 阿) is the seed of immeasurable light, which also causes all sentient beings to abide, because it is the nature of speech. If speech is not uttered in three ways, then it should be known to abide like a stiff pile. With the nature of abiding, reciting in the order of going, entering, etc., and diligently striving for the meaning of practice, thus it is declared. The characteristics of entering, etc., will be explained below. Order refers to the order of the nature of the three. Recite without impairing the limbs of the mantra. The so-called "mantra" is the sound of "Mantra." Ma (Tibetan transliteration: མ་) is attention, and Tra (Tibetan transliteration: ཏྲ) is protection, so attention is protection. The so-called "unimpaired" means to combine without separating from the deity. What should be recited? Thus the phrase "wisdom" and so on is declared. Wisdom is the characteristic of skillfully distinguishing all phenomena as selfless. Means is great compassion. By practicing their unchanging nature, the yogi who abides in them should recite the secret mantra, that is the meaning. Now the number of recitations is declared. In the phrase "White-clad Mother" and so on, are the four goddesses who bless the mandala of the four elements. As it is said: "Earth should be known as the eye, the water element is said to be Māmaki (Tibetan transliteration: མཱ་མ་ཀཱིར།).
Chinese
“唉(ེ་)之坛城白衣母，风即度母极著名。”如是说。此乃接近象征之念诵应作之义。如何作耶？第五等，二百二十五乃各个本尊之念诵。如是说，因数字之量变成九百故，对每一位天女说了二百二十五。另一种情况是，除了主尊的念诵之外，天女的念诵如何产生呢？那就要说明了，第四等，二百加上二十五之数，四位天女接近象征，以坛城之数变成九百。善好之意是不散乱。四合等，以四天女之合而作之意。九百中所示者，所示乃是所缘，若以二十四之数相乘，则变成二万一千六百。如何作耶？从各自出现等，各自之语，当知是重复之意。因此，从各自出现而增长相乘之间。万为一万。那是各自出现，以数字之合，日夜二万一千六百，是念诵之数。内部时间之刹那，此即集合续后分所说之明禁行等，明与禁行是明禁行，是词的分解。明是智慧，禁行是方便，以彼等方便之行，修习而串习之故。此外，四时等，内部自性之时乃是四时，各自之坛城。极合是极关联，是思和修之义。彼之四时是拂晓和正午，傍晚和半夜，那是极合。不衰念诵之意如前。四类等，类是内部表示之处，即以风等之坛城，以何者之自在而修习，是极进入。相是
English
“The mandala of E is the white-clad mother, the wind is very famous as Tara.” Thus it is said. This means that the recitation of the near symbol should be done. How is it done? The fifth, etc., two hundred and twenty-five are the recitations of each deity. It is said that because the quantity of numbers becomes nine hundred, two hundred and twenty-five are said for each goddess. Another situation is, how does the recitation of the goddess arise except for the recitation of the Lord? That is to be explained, the fourth, etc., two hundred plus twenty-five, the number of the four goddesses is close to the symbol, and the number of the mandala becomes nine hundred. The meaning of goodness is not scattered. Four combinations, etc., means that it is made by the combination of the four goddesses. What is shown in the nine hundred is that what is shown is the object of attention. If it is multiplied by the number of twenty-four, it becomes twenty-one thousand six hundred. How is it done? From each appearance, etc., the word each should be understood as the meaning of repetition. Therefore, from each appearance to the increase and multiplication. Ten thousand is ten thousand. That is each appearance, with the combination of numbers, twenty-one thousand six hundred day and night, is the number of recitations. The moment of internal time, this is the collection of the latter part of the Tantra, which speaks of the Ming Prohibition, etc. Ming and Prohibition are Ming Prohibition, which is the decomposition of words. Ming is wisdom, and Prohibition is convenience. Because of the practice and habit of those convenient actions. In addition, the four seasons, etc., the time of internal self-nature is the four seasons, each mandala. Extreme combination is extremely related, which is the meaning of thinking and meditating. The four seasons are dawn and noon, evening and midnight, which is the extreme combination. The meaning of not declining recitation is as before. Four categories, etc., category is the place of internal expression, that is, the mandala of wind, etc., with whose freedom to practice, is the extreme entry. Phase is
Tibetan
ཉམ་པར་གཞག་པའི་སེམས་ཏེ། རྣམ་པར་མི་གཡེང་བའི་ཡིད་གང་གིས་དེ་ལ་ཉིན་མཚན་དུ་དམིགས་ཤིང་སེམས་པའི་མཚན་ཉིད་ཅེས་བརྗོད་དོ། །དེ་དག་གི་གྲངས་ནི་རྒྱུན་མ་ཆད་པའི་རྩིས་སོ། །འདི་སྐད་དུ་གཞན་དུ་རྣམ་པར་གཡེང་བ་ཐམས་ཅད་ཡོངས་སུ་སྤངས་ནས། སེམས་ནང་དུ་འཇོག་ཅིང་བསྒོམས་པས། ཉིན་རེ་བཞིན་དུ་བསམ་གཏན་བྱ། །ཞེས་དགོངས་པའོ། །དེ་ནི་མཐུན་པའི་ཆོས་སྟོན་ཏེ། ཕྱི་རོལ་ཞེས་བྱ་བ་ལ་སོགས་པ་ལ་སྣང་བར་གྱུར་པ་དེ་ཉིད་ཀྱིས་ན། བསྒོམ་པ་ལ་མ་ཞེན་པའི་རྣལ་འབྱོར་པ་ཕྱི་རོལ་གྱི་བཟླས་པ་སྤོང་བ་སྟེ། འདོར་རོ་ཞེས་བྱ་བའི་དོན་ཏོ། །སྔགས་ཀྱི་ཕྲེང་བ་ཟློས་པ་ནི་ཕྱི་རོལ་གྱི་བཟླས་པའོ། །བར་ཆད་ནི་རྣམ་པར་གཡེང་བའོ། །བསྒོམ་པའི་ནི་ཞེས་བྱ་བ་ཕྱི་རོལ་གྱི་བཟླས་པ་ཡིན་ན། ནང་དུ་དམིགས་ཤིང་སྒོམ་པ་ལ་ཡིད་དགའ་བར་མི་འགྱུར་ཞེས་བྱ་བའི་དོན་ཏོ། །དེ་ཉིད་ལ་ཕན་པའི་རྒྱུ་སྟོན་ཏེ། སྔགས་དོན་ཞེས་བྱ་བ་ལ་སོགས་པ་ལ། སྔགས་ཀྱི་དོན་ནི་སྔགས་དོན་ཏོ། །བསྒྲུབ་པར་བྱ་བའི་ངོ་བོ་ནི་འབྲས་བུ་སྟེ། ལྷ་ཉིད་རྫོགས་པ་ཞེས་པའི་བར་དུའོ། །ཇི་ལྟ་བུ་ཞེ་ན། བཅོམ་ལྡན་འདས་རྡོ་རྗེ་ཅན་ཞེས་བྱ་བ་སྟེ་རྡོ་རྗེ་འཆང་ཉིད་དོ། །གལ་ཏེ་དེའི་བདག་ཉིད་ཀྱི་རྣལ་འབྱོར་ཅི་ལྟ་བར་བཟླས་པ་ཟློས་པར་ བྱེད་པ་སྟེ། འབྲས་བུའི་དུས་སུ་རྒྱུ་ཡོངས་སུ་གྱུར་པའི་ཕྱིར་རོ། །དཔེ་སྟོན་ཏེ་གླང་པོའི་མངོན་དུ་ཞེས་བྱ་བ་ཁ་ཅིག་ཏུ་འདི་ལྟར་གྲགས་ཏེ་གླང་པོ་བསྐྱོད་པའི་གང་གས་ཤིང་གླང་པོ་ཆེས་མཚན་མོ་ཕྱུང་སྟེ་བྲོས་པར་གྱུར་ཏོ། །གླང་རྫི་དེ་ཡང་ནང་པར་ཐོ་རངས་འདི་ལྟར་ཤིན་ཏུ་སེམས་པར་གྱུར་ཏོ། །ཀྱེ་མའོ་ཀྱི་ཧུང་ཁོ་བོ་ཅག་གི་ངོ་བོ་ནི་མགུ་བར་དཀའ་བ་སྟེ། གླང་པོ་བཟང་སྐྱོང་དྲེགས་པའི་དབང་གིས་གང་དུ་སོང༌། འདི་ཇི་ལྟར་རྙེད་པར་བྱ་ཞེས་ཡུན་རིང་དུ་ཡང་དང་ཡང་སེམས་ཤིང་དེའི་སྐད་ཅིག་ན་འདི་ལྟ་བུའི་དྲན་པ་རྙེད་དེ་རེ་ཞེག་སེམས་ཤིང་ཅང་མི་སྨྲ་བར་གནས་སོ། །ཁོ་བོས་ནི་ཐབས་རྙེད་དེ། གང་འདིའི་རྗེས་ནི་ཤིན་ཏུ་ཆེ་བས་མཚོན་ཏེ་རྙེད་པར་འགྱུར་རོ་ཞེས་སོ། །དེ་ནས་དེའི་རྗེས་སུ་འཇུག་པ་རྩོམ་པར་བྱེད་དོ། །བཟང་སྐྱོད་དེ་ཡང་ཡུན་རིང་དུ་ཕྱིན་ནས་དྲེགས་པ་དང་བྲལ་བ་ཉིད་ཀྱི་བསླབ་པ་རྗེས་སུ་དྲན་ནས་རང་ཉིད་གདགས་ཤིང་གི་དྲུང་དུ་ཕྱིན་ཏེ་གནས་སོ། །འདི་ལྟར་དགོས་པ་རྙེད་ནས་ངེའི་རྐང་རྗེས་ཚོལ་བ་ལ་ཡང་དགོས་པ་ཅི་ཡང་མེད་དེ། གལ་ཏེ་དེའི་སྐད་ཅིག་ནི་གླང་པོ་ཆེ་དེ་རྙེད
Chinese
安住的心，以不散乱的意，日夜专注于此，被称为思维的特征。那些的数目是持续不断的计算。如此说，完全舍弃所有其他的散乱，将心安住并修习，每天都要禅定。这是其意。那是宣说随顺之法，由于显现于外境等，不执着于修习的瑜伽士舍弃外在的念诵，是舍弃之义。咒语的念珠诵念是外在的念诵。障碍是散乱。修习的如果是外在的念诵，内心专注于修习就不会感到欢喜。那是宣说利益彼之因，在咒义等中，咒语的意义就是咒义。要成就的自性是果，直到本尊圆满。如何呢？如薄伽梵金刚持，即金刚持本身。如果彼之自性的瑜伽如何念诵呢？在果位时，因为因完全转变的缘故。举例说明，如大象的显现，有些地方这样说，大象行走时疲惫，大象在夜晚逃跑了。那个牧象人也在第二天清晨非常地思考。唉，我们的自性难以满足，善于调御的大象因傲慢而去了哪里？如何才能找到它呢？这样长久地反复思考，在那一刹那间，获得了这样的忆念，暂时思考着，一言不发地安住。我找到了方法，因为它的足迹非常大，可以作为标志找到它。然后开始追随它的足迹。那个善于调御者也走了很久，忆起了远离傲慢的教诲，自己走向树林旁安住。如此找到了所需，寻找我的足迹也没有任何必要了，如果在那一刹那找到了那头大象。
English
The mind that abides, with an unwavering mind, day and night focusing on it, is called the characteristic of thinking. The number of those is a continuous calculation. It is said that, having completely abandoned all other distractions, placing the mind within and meditating, one should meditate every day. This is the meaning. That is, it teaches the Dharma of conformity, because it appears in external objects and so on, the yogi who is not attached to meditation abandons external recitation, which is the meaning of abandoning. The recitation of a mantra rosary is an external recitation. Obstacles are distractions. If meditation is an external recitation, the mind will not be happy to focus on meditation internally. That is, it shows the cause that benefits it, in the meaning of mantra and so on, the meaning of mantra is the meaning of mantra. The nature to be accomplished is the fruit, until the deity is perfected. How is it? Like the Bhagavan Vajradhara, who is Vajradhara himself. If the yoga of his nature, how is it recited? At the time of fruition, because the cause has completely transformed. To illustrate, like the appearance of an elephant, in some places it is said that the elephant was tired from walking, and the elephant ran away at night. That elephant herder also thought very much in the early morning of the next day. Alas, our nature is difficult to satisfy, where did the well-tamed elephant go because of arrogance? How can I find it? Thinking like this for a long time, in that instant, he gained such a memory, thinking for a while, staying without saying a word. I have found a way, because its footprints are very large, it can be found as a sign. Then he begins to follow in its footsteps. That well-tamed one also went for a long time, remembering the teachings of being free from arrogance, he himself went to the side of the forest and stayed. Thus, having found what was needed, there is no need to look for my footprints either, if in that instant that elephant was found.