English
Because even a slight expression is not possible. The meaning of "not many" is that among many letters, returning from different kinds, the only one appears as its own essence. The meaning of "not one" is that even that one becomes the basis of many letters, thus creating a distinction in its own characteristics, understand it this way. The so-called "which letter" and so on means that whatever letter, with the letter A and so on as the beginning, and then expression is carried out. Among them, the letter A and so on is the essence of wisdom, therefore it is the nature of female. The letter Ka and so on is the essence of means, therefore it is the nature of male. The letters ṛ rāṛ and so on are the essence of both means and wisdom, therefore they are called hermaphrodite. For all of this, how should one appropriately understand it as the basis of language, classification, combination of words, benefits, and so on, understand it this way. From the Compendium of Mantras, now, just as it is said, the order of expression and so on is shown in detail, saying "including the bottom and the top" and so on, the bottom is the last, the top is the first, if one leaves the middle, one cannot express the first and the last, therefore one should also understand the middle. The meaning is that these three letters, through thinking and knowing that they are in the order of expression, located in the beginning, middle, and end, and then express them in a way that is free from faults such as fast and slow. The so-called "these mantras of expression" means that because this mantra is expression, it is also called expression. The so-called "arising from the unreal" refers to arising from the indestructible located in the heart. The so-called "approaching and visualizing as a deity" refers to which deity is there as the object of visualization. The recited Vajra recitation, A said and so on, here, the oral instruction is to observe the letter A, which is shown as the wisdom of all Buddhas, the indestructible sound, in the heart, where the letter Aḥ (Tibetan: ཨཿ, Devanagari: अः, Romanized Sanskrit: aḥ, Literal Chinese meaning: Aḥ) exists, and finally the wind of the letter Om enters, with the nature of completely possessing entry, Buddhas and Bodhisattvas arise. The wind of the letter Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) arises and is completely possessed, previously arising
Chinese
从束发的佛陀那里领受之后，应当思维生起之相。所谓“肢体不损”，即是与风相结合。所谓“白衣等念诵”，即是对白衣女等自性的念诵，如火坛城等分为四份而念诵，诸佛如是宣说。所谓“四合为九百”，即是从四个坛城中生出九百呼吸。所谓“二十四次第”，即是一昼夜以无明等二十四支的自性，其数为二十四。所谓“从现在生起”，即是从现在生起的算数之法。所谓“以明之理的仪轨”，即是以明、智慧的仪轨次第，也就是以咒语之理的仪轨之意。所谓“咒义”，即是咒语所要成就之义，也就是咒语的果。所谓“金刚自性如何念诵”，这是因为咒语和本尊是不同的缘故。如果自己是咒语的自性，又如何做其他的咒语念诵呢？这是他的想法。所谓“象迹是寻觅者”，意思是说，这里应该做什么呢？这是剩余的部分。所谓“具足三合”，即是三金刚的自性，也就是迎请是进入，祈请降临是生起，安住是安住之意，这是剩余的部分。清楚地宣说了这位本尊，迎请等等，所谓“以住母”，即是进入之风。所谓“以迅速”，即是生起之风。所谓“缓慢安住”，即是想要安住。所谓“呼吸之”，即是呼吸稳
English
Having received it from the Buddha with tied-up hair, one should contemplate the aspect of arising. "Unimpaired limbs" means being united with the wind. "Recitation of white clothes, etc." means reciting the nature of the white-clothed woman, etc., dividing it into four parts like the fire mandala, as the Buddhas have declared. "Four combined become nine hundred" means that nine hundred breaths arise from the four mandalas. "Twenty-four successively" means that in one day and night, the nature of the twenty-four limbs, such as ignorance, is twenty-four in number. "From the present arising" means from the method of calculation arising in the present. "With this ritual of the method of knowledge" means with the order of the ritual of knowledge and wisdom, that is, the meaning of the ritual of the method of mantra. "Mantra meaning" means the meaning to be accomplished by the mantra, that is, the fruit of the mantra. "How to recite the Vajra nature" is because the mantra and the deity are different. If one's own nature is the mantra, how can one do other mantra recitations? This is his thought. "Elephant tracks are seekers" means, what should be done here? This is the remaining part. "Endowed with three combinations" means the nature of the three vajras, that is, inviting is entering, requesting to descend is arising, and abiding is the meaning of abiding, which is the remaining part. Clearly proclaiming this deity, inviting, etc., "with the dwelling mother" means the entering wind. "With speed" means the arising wind. "Slowly abiding" means wanting to abide. "Of breath" means the breath is stable
Tibetan
བའི་ཡི་གེ་གསུམ་མོ། །བསྙེན་བྱ་ཞིང་ཞེས་པ་ནི་སྔར་གྱི་བསྙེན་པ་འབུམ་ཕྲག་དྲུག་བྱའོ། །གསང་སྔགས་མེད་ཅེས་བྱ་བ་ནི་བརྗོད་པའི་བདག་ཉིད་ཅན་དེ་རླུང་བཟུང་བ་དང་འཁྲུལ་འཁོར་དུ་བྱའོ། །ཕྱི་རོལ་གཞན་དང་གཞན་ཡང་མེད། །ཅེས་པ་ནི་བྱ་བ་གཞན་དང་གཞན་ཁྲུས་དང་བཟའ་བ་ལ་སོགས་པ་དཀའ་བ་ཡིན་ནོ། །ཡའི་དོན་གྱིས་ཞེས་པ་ནི། ཡི་གེ་ཡས་བསྒྲུབས་པའི་རླུང་གི་དཀྱིལ་འཁོར་གྱིས་སོ། །གང་ཅི་ཡང་རུང་ཞེས་པ་ནི། ཞི་བ་དང༌། རྒྱས་པ་དང༌། དབང་དང༌། མངོན་སྤྱོད་ཀྱི་མཚན་ཉིད་ཀྱི་ལས་བཞིའོ། །ར་ལ་སོགས་པ་གསུམ་ཉིད་ཀྱི། །ཞེས་པ་ནི་མེ་ལ་སོགས་པའི་དཀྱིལ་འཁོར་གསུམ་གྱིས་སོ། །འགྲོ་བའི་དོན་ལ་ཞེས་པ་ནི་སྔགས་ཀྱི་དོན་དེ་ཉིད་དོ། །ཇི་ལྟར་བྱ་ཞེ་ན་གསུངས་པ། མེ་དང་ཞེས་བྱ་བ་ལ་སོགས་པ་གསུངས་ཏེ། ལས་ནི་གཉིས་གཉིས་གནས་པར་འགྱུར། །ཞེས་པ་ནི་གཙོ་བོ་ཡིན་ལ་ཕལ་པའང་ཡིན་ཏེ། འདི་ལྟར་དཀྱིལ་འཁོར་གཅིག་ཏུ་རྒྱུ་བ་ནི་གཙོ་བོའི་ལས་གཅིག་ཁོ་ན་ཡིན་ནོ། །གང་ཞིག་གཅིག་པ་དེ་ལ་གཞི་ཡིན་པར་རིག་པའི་ཕྱིར་དེ་ལ་དཀྱིལ་འཁོར་གཞན་གསུམ་བསྒྱུར་བ་ན་ལས་གཞན་གསུམ་པོ་ཡང་བྱ་བ་ཡིན་ཏེ། ཕལ་པར་གྱུར་པ་འཇུག་པ་ཡིན་ནོ། །འབྲས་བུ་གསུངས་པ། མཆོད་ལ་བརྩོན་ཞེས་བྱ་བ་ལ་སོགས་པ་སྟེ་གོ་སླའོ། །གསུང་གི་རྡོ་རྗེ་བསྒྲུབ་པ་སྟེ། ཞེས་པ་ནི་འདིར་ཐོབ་ཅེས་བྱ་བ་ལྷག་མའོ། །ཡེ་ཤེས་གསུམ་གྱི་དབྱེ་བ་ཡིས། །ཞེས་པ་ནི་འཆད་པར་འགྱུར་བའི་སྣ་ལ་སོགས་པ་གསུམ་གྱི་ཁྱད་པར་གྱི་གཞིས་སོ། །བསྙེན་བཀུར་ཞེས་པ་ནི་བསྙེན་པར་རོ། །རྡོ་རྗེ་བཟླས་པའོ། ། དང་པོ་བཟླས་པའི་རིམ་པའི་རྣམ་པར་བཤད་པ།
Chinese
是“哇”的三个字。所谓“应供养”，是指以前应修六十万遍。所谓“无密咒”，是指将具有言说自性的那个修持为摄持气息和转轮。所谓“没有其他外在”，是指其他的事情，如沐浴和饮食等，都是困难的。所谓“以雅之义”，是指以雅字所修成的风轮。所谓“任何都可以”，是指息灾、增益、敬爱、诛伏四种事业的体性。所谓“以ra等三者”，是指以火等三个坛城。所谓“为了利益众生”，是指咒语的意义本身。如果问应该怎么做，回答说，宣说了“火”等，即是说事业会以二二的方式安住。意思是说，既是主要的，也是次要的。像这样，在一个坛城中运行，就只是主要的一个事业。因为了知哪个是唯一的，是基础，所以在其上转变其他三个坛城时，其他三个事业也应该做，即是作为次要的而进入。宣说了果，所谓“勤于供养”等，很容易理解。所谓“修语金刚”，是指这里“获得”是剩余的。所谓“以三种智慧的差别”，是指将要解释的鼻等三种差别的基础。所谓“承侍恭敬”，是指承侍。金刚念诵。 第一，念诵次第的解释。
English
These are the three letters of "wa." The term "to be revered" means to perform the previous practice of six hundred thousand times. The term "without secret mantra" means to practice holding the breath and turning the wheel with that which has the nature of speech. The term "there are no other external things" means that other things, such as bathing and eating, are difficult. The term "by the meaning of Ya" means by the wind mandala accomplished by the letter Ya. The term "whatever is acceptable" refers to the nature of the four actions of pacifying, increasing, subjugating, and wrathful activity. The term "by the three, such as ra" refers to the three mandalas, such as fire. The term "for the benefit of beings" refers to the meaning of the mantra itself. If asked how to do it, it is said that "fire" and so on are spoken, that is, it is said that actions will abide in a two-by-two manner. This means that it is both primary and secondary. In this way, running in one mandala is only one primary action. Because it is known which one is the basis, when the other three mandalas are transformed upon it, the other three actions should also be done, that is, entering as secondary. The fruit is spoken of, the so-called "diligence in offering" and so on, which is easy to understand. The so-called "accomplishing speech vajra" means that here "obtaining" is the remainder. The so-called "by the distinction of the three wisdoms" refers to the basis of the three differences, such as the nose, which will be explained. The so-called "serving with reverence" refers to serving. Vajra recitation. First, an explanation of the order of recitation.