English
It is said to be "Yoga Child" because they rely on the path of the Four Noble Truths and enter into meditative absorption. They are yogis, and because they afflict the body with austerities and the merits of practice, they are also children, hence Yoga Child, which refers to the Shravakas. Their non-object is that which is not to be fully known and not to be spoken. Furthermore, the logicians are the Shravakas. The Yoga Child refers to the yogis who engage in activities and the like. The phrase "their non-object" is as before, according to the literal meaning. Thus, and so forth, it is said that the essential meaning of mantra is briefly indicated. The "root tantra" refers to the Glorious Guhyasamaja. The phrase "the secret of the body, speech, and mind of all Tathagatas, and the essence of all mantras, the universal instigator" refers to the condensed mantra spoken from the vajras of the supremely secret body, speech, and mind through the path of words, niścita. The meaning is this: when showing the reality of mantra, as long as this mantra has not been shown, the reality of mantra should be spoken. Therefore, for the time being, the generation of mantra is spoken. "Of all Tathagatas" means the body, speech, and mind of the body vajra and so forth, that is, what each of the body and so forth is. Because they are the seed and the essence, they are secret. Similarly, "of all mantras" means of all Tathagatas. Essence is the power of the mind. The universal instigator is the one who entices. Alternatively, "of all mantras" means the essence of the fierce mantras famous in external doctrines, the instigator is the one who weakens the power. Supreme is the supreme of all mantras. Secret is to be kept secret from those who rely on ways such as what should not be done. The letter Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) is on his body. The letter Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊) is on his speech. The letter Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is on his mind. However, because the body and so forth are inseparable, it is spoken with certainty through the path of words, that is, through the path of speech. Or,
Chinese
语出于语，道出于身，决定之语出于心。真言是阿里嘎里的集合之精华等。集合是由妇女等差别而集合。所说是指薄伽梵金刚持大尊所说，这是语言的意义。那是没有想法和有想法的述说。举例来说，嗡（藏文：ཨོཾ，梵文天城体：ओ，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），名为阿哇的声音的本性是进入守护等之中，因为以守护和进入的自性而充满，所以是嗡。阿哇的结尾也分离，曼也结合，名为瓦德义香曼的条件结合，去除安，做了阿乌尔，做了功德，所以变成名为嗡。因此是具有进入的自性之意义。名为阿萨的声音的本性是进入安住，去除萨的阿，安和阿斯的结尾变成长音，因此阿做成长音，萨做重音，所以变成名为啊。因此是安住的自性之意义。名为吽的声音的本性是进入生起，对此结合曼的条件，去除安并做成长音，所以变成吽，因此是具有生起的自性之意义。是文字的意义。嗡是毗卢遮那佛。啊是无量光佛。吽是不生。这是以想法述说。阿和乌和玛不集合，做了功德，所以是嗡。阿和阿和两个明点，从这些做了长音，所以是啊。头和哈和乌和月牙和明点，这五个集合，所以是吽。是三世佛和五世佛的自性之支分等的生起。这是共同的意义。文字嗡是贪欲和无贪欲。文字啊是没有贪欲。那是集合这些的形态之四种口诀。特征是文字吽，这是隐藏的。嗡是世俗谛。吽是胜义谛。使这些无有差别的是文字阿，是究竟。现在是真言的金刚念诵，意义
English
Speech is from speech, the path is from the body, and definitive speech is from the mind. Mantras are the essence of the collection of Ali Kali and so on. The collection is done by the distinctions of women and so on. What is said is said by the Bhagavan Vajradhara, the Great Lord, which is the meaning of language. That is the explanation without thought and with thought. For example, Om（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, Ah（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）, Hum（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, the essence of the sound called Awa is to enter into protection and so on. Because it is filled with the nature of protecting and entering, it is Om. The end of Awa is also separated, and Man is also combined. By combining the condition of Wad Yi Xiang Man, removing An, making Aur, and making merit, it becomes Om. Therefore, it is the meaning of having the nature of entering. The essence of the sound called Asa is to enter into abiding. Removing the A of Sa, the endings of An and As become long. Therefore, A is made long, and Sa is made strong, so it becomes Ah. Therefore, it is the meaning of the nature of abiding. The essence of the sound called Hum is to enter into arising. To this, combining the condition of Man, removing An and making it long, it becomes Hum. Therefore, it is the meaning of having the nature of arising. It is the meaning of the letters. Om is Vairochana. Ah is Amitabha. Hum is unborn. This is explained with thought. A, U, and Ma are not collected, and merit is made, so it is Om. A, A, and two bindus, from these, a long sound is made, so it is Ah. The head, Ha, U, crescent moon, and bindu, these five are collected, so it is Hum. It is the arising of the branches of the nature of the Three Buddhas and the Five Buddhas. This is the common meaning. The letter Om is desire and non-desire. The letter Ah is without desire. That is the four pith instructions in the form of collecting these. The characteristic is the letter Hum, which is hidden. Om is conventional truth. Hum is ultimate truth. What makes these indistinguishable is the letter A, which is ultimate. Now is the Vajra recitation of the mantra, the meaning
Chinese
如是等之念诵时，本体无性贤善中，三世佛陀所观察，彼说金刚念诵也。如是所说之义即此。略言之，首先瑜伽士于头等处安置三字，作悦意事，作充满事，如瓶之事业般而行等次第，心一境性而通达义，如来等之智慧之体性，领会于心之念诵，乃是屡屡串习者。彼乃本体无性，光明之本体是也，于贤善中，分别之网无余寂灭之故，于可意中，三世佛陀之自性中，尤为信解而观察，乃金刚念诵，说为不可坏之念诵也。非是密意也。又，义乃通达世间之身之积聚，即与自身俱，所谓身者，一亦非，多亦非之念诵，乃是观察者。本体无性，乃随念身之自性，于贤善中，从世间以念诵之智慧而如实通达者，三世佛陀，即与三世有情相联之身，观察者，彼乃金刚，说为度之念诵也。如是乃身之念诵，以密意说也。如是，何之义通达而知者，彼等乃义通达，即是语也。世间之语彼等与自语俱，以声与非声而行者，乃念诵也。彼乃本体无性，自性空性是也，于贤善中，个别观察之智慧之自性者，无量光之本体中，三世佛陀，即三字之自性之诸咒，观察者，乃通达光明者。彼乃金刚，说为语等之念诵也，如是乃语之念诵，以密意说也。如是，以义通达而知故，乃义通达，即是心也。于三界有情之相续中安住者，彼与自心俱，舍弃有与无而了知者，是说
English
When reciting such things, in the essence of non-nature, in the virtuous, the Buddhas of the three times contemplate, and that is said to be the Vajra recitation. The meaning of what is said is this. For a while, first the yogi places three letters on the head and so on. Making it pleasing, making it full, and proceeding with actions like a vase, and so on, gradually making the mind one-pointed, and understanding the meaning, that is, the recitation that embodies the wisdom of the Tathagatas is what is repeatedly practiced. That is without essence. It is the essence of clear light, and in the virtuous, because the net of thoughts is completely pacified, it is pleasing. To contemplate with particular devotion to the nature of the Buddhas of the three times is the Vajra recitation, which is said to be the indestructible recitation. It is not the intention. Or, the meaning is to understand the aggregates of the worldly body, that is, together with one's own body, the recitation that says that the body is neither one nor many is what is contemplated. It is without essence, it is the nature of mindfulness of the body, and in the virtuous, it is what is truly understood from the world with the wisdom of recitation, the Buddhas of the three times, that is, the body connected with the sentient beings of the three times, is what is contemplated, that is Vajra, and it is said to be the recitation of the syllable Du. Thus, it is the recitation of the body, which is explained with intention. Likewise, those who understand and know the meaning of what, those are the ones who understand the meaning, that is, words. Those worldly words, together with one's own words, are used with sound and non-sound, that is recitation. That is without essence, it is emptiness by nature, and in the virtuous, it is the nature of the wisdom of individual contemplation, in the essence of immeasurable light, the Buddhas of the three times, that is, all the mantras of the nature of the three letters, is what is contemplated, that is the one who understands the clear light. That is Vajra, and it is said to be the recitation of speech and so on, thus it is the recitation of speech, which is explained with intention. Likewise, because it is understood and known by the meaning, it is the understanding of the meaning, that is, the mind. The one who abides in the continuum of sentient beings of the three realms, that together with one's own mind, abandoning existence and non-existence, is said to be understood.
Chinese
何为念诵？即是彼。彼无自性，乃是心念安住之自性，且为善良，乃是证得超世间之后所获之智慧体性，三时（过去、现在、未来）之中，以贪等一百六十种差别而住，故为佛陀，观察自性，即是成为光明自性之本体。彼即是金刚，名为心之念诵，即是以心意宣说。如是，义即是贪、嗔、痴之分别。于贪等诸法，作贪与非贪等之观察后，念诵即是思维如何令众生安住于贪、嗔、痴之清净中。彼即是贪等清净之自性，故无自性。恒常离垢且无漏之安乐自性，故为善良。三时佛陀，即是安住于三界之众生。观察即是观察彼等为清净之自性。彼即是金刚，名为以贪等念诵，即是贪之念诵、嗔之念诵、痴之念诵，乃是心意之宣说。义之证悟，即是天尊与咒语乃为一体。以彼念诵，即是反复串习。彼无自性，乃是舍弃显现执着，且为善良，乃是以欢喜之次第利益众生，故三时佛陀，观察有情，即是圆满一切意愿。彼如金刚般不可分割之虚空藏自性之宝生念诵，即是珍宝念诵，乃是心意之宣说。义之证悟，即是成办摄受一切有情之事业之精勤智慧。彼为念诵，即是依彼而成熟与解脱等之相之事业。彼无自性，乃是三轮清净之自性，且为善良，乃是无有执取，三时佛陀。
English
What is recitation? It is that. It is without self-nature, it is the nature of mindfully abiding, and it is good, it is the nature of wisdom obtained after attaining transcendence, in the three times (past, present, future), it abides with a hundred and sixty distinctions such as attachment, therefore it is Buddha, observing the nature, it is the very essence of becoming the self-nature of luminosity. That is the Vajra, called the recitation of the heart, which is explained by the mind. Likewise, the meaning is the differentiation of desire, hatred, and ignorance. After examining things like desire as desire and non-desire, the recitation is to contemplate how to settle sentient beings in the purity of desire, hatred, and ignorance. That itself is the nature of the purity of desire and so on, therefore it is without self-nature. It is always stainless and the nature of uncontaminated bliss, therefore it is good. The Buddhas of the three times are the sentient beings who abide in the three realms. Observation is the observation of them as the nature of purity. That is the Vajra, called the recitation by desire and so on, which is the recitation of desire, the recitation of hatred, and the recitation of ignorance, which is the explanation of the mind. The realization of meaning is that the deity and the mantra are one. Reciting it is to repeatedly practice. It is without self-nature, it is abandoning manifest clinging, and it is good, it is benefiting sentient beings in a joyful manner, therefore the Buddhas of the three times, observing beings, it is fulfilling all wishes. That is the indestructible, Vajra-like, space-treasury nature of the Ratnasambhava recitation, which is the jewel recitation, which is the explanation of the mind. The realization of meaning is the diligent wisdom of accomplishing the task of taking care of all beings. That is the recitation, which is the activity of characteristics such as ripening and liberation based on it. It is without self-nature, it is the nature of the purity of the three spheres, and it is good, it is without grasping, the Buddhas of the three times.