English
Manifesting the various emanations that emanate from the emanation body is a special feature of the yogini tantras. Mahamudra, finger-gathering, etc., are extremely simple paths. Here, when applied to the four modes, explaining it as the samaya-mudra, it directly teaches the yoga of self-bestowed blessings blazing and dripping, which is the literal meaning. The dharma-mudra is the general meaning. Again, in the center of various lotuses in the navel, the heruka of the heat continuum blazes and abides in equipoise. The five aggregates and four elements are its aggregates and elements. Burning is the melting of all of them into great bliss. The rabbit-marked hūṃ (藏文：ཧྃ།，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)dripping is aroused by song, causing the heruka of the result to arise, which is the general meaning combined with the conventional truth, hidden meaning, and generation stage. Explaining it as the karma-mudra is the hidden meaning of desire-dharma. Explaining it as mahamudra is the ultimate meaning. The third is the title of the chapter: the chapter of the vajra family, which is the first. Thus it is said that the bodhicitta of ultimate meaning is the vajra of unborn wisdom. Its family is a brief teaching of the ground, path, and fruit belonging to it. The Sanskrit word for chapter, "patala," means clothing, so the words and meanings of the text cover each other, protect from harm, and are connected in parts, like clothing. The first of eleven such parts is an explanation of the words and meanings of the general tantra's brief teaching. Thus, the meaning of the brief teaching in the first chapter is explained in detail by the ten chapters. First, the chapter on mantras is explained. The connection between the previous and subsequent chapters is that the meanings of the ground, path, and fruit briefly taught above cannot be accomplished without mantras. In order to accomplish the meaning of the teachings, first, joy in inferior siddhis is aroused, and then gradually introduced to the superior. For this reason, this chapter, which teaches mantras immediately after that, is related. The connection between what is taught and what is explained is that in the first chapter, the meaning of the brief teaching, such as "to stiffen and expel," requires mantras to accomplish the actions of stiffening and expelling, etc. Therefore, these are explained in detail by this chapter. The subject matter is mainly the mantra of sound recitation. The expresser is this chapter. Realization is mainly related to accomplishing common siddhis through the path of mantra. The connection of the hidden meaning is that above, vajra
Chinese
就像身体有三十二根脉一样，这里也说了三十二个真言。为了让脉中的菩提心从意念分别中解脱出来，所以说了这些真言。讲解这个分为三部分：连接、正文和章节名称。第一部分是：接下来要讲解真言的章节。正如所说，在讲解了金刚部的章节之后，接下来要讲解第二个章节，即展示具有意义的真言以保护心意，以及用象征性的真言来激发精髓等等。第二部分分为五个：食子的真言、念诵的真言、加持的真言、净化土地的真言和展示事业集合的真言。第一部分是：嗡 阿嘎若 穆康 萨瓦 达玛 南 阿迪 努特帕那 塔 嗡 阿 吽 啪 梭哈。（藏文：ཨོཾ་ཨ་ཀཱ་རོ་མུ་ཁཾ་སརྦ་དྷརྨཱ་ནཱཾ་ཨཱ་དྱ་ནུ་ཏྤནྣ་ཏྭཱ་ཏ་ཨོཾ་ཨཱཿཧཱུྃ་ཕཊ་སྭཱ་ཧཱ།，梵文天城体：，梵文罗马拟音：oṃ akāro mukhaṃ sarva dharmāṇāṃ ādyanutpannatvāt oṃ āḥ hūṃ phaṭ svāhā，汉语字面意思：嗡，阿字是诸法之首，原始未生，嗡 阿 吽 啪 梭哈。）这是所有生灵的食子真言。正如所说，为了了解基础的方便之权，在道路的间隙中布施食子，以及在下面成就事业集合，都需要食子。这个食子真言的词义是：嗡，意思是确定无疑。在《顶髻经》中说：嗡是什么？是殊胜和财富，是光辉和吉祥，是具有好运和各种形式，是誓言和吉祥的意义，是持有珍宝的精华。阿嘎若，是阿字或者未造作。穆康，是门。什么是未造作的门呢？萨瓦 达玛 南，一切法。阿迪，是无二。阿努特帕那，是无生，阿努德的阿短，无命连接，所以迪亚变长。纳特瓦塔，就是那个本身。嗡 阿 吽，是身语意的自性加持，啪焚烧和摧毁，这里是断除分别念。梭哈，是事业的基础稳固。总结来说，阿字因为不生，所以是诸法之门，这在一切变化中都是著名的。从业和烦恼中产生的生灵，指的是一切众生。或者，从五大元素中出生的所有有情，无论高低。用食物供养使他们满足，或者从“哇啦”的声音中，使他们具有二资粮的力量的食子真言。此外，“布达”这个词有七种含义，其中也包括真实语，因此也包括超世间，这是所有智者所说的。
English
Just as there are thirty-two channels in the body, here also thirty-two mantras are spoken. These mantras are spoken so that the Bodhicitta within the channels may be liberated from mental conceptualizations. There are three parts to explaining this: connection, the actual text, and the title of the chapter. The first part is: "Next, the chapter on mantras will be explained." As it is said, after the chapter on the Vajra family has been explained, next the second chapter will be explained, which shows the meaningful mantras to protect the mind, and to stimulate the essence with symbolic mantras, and so on. The second part is divided into five: the mantra of the torma, the mantra of recitation, the mantra of blessing, the mantra of purifying the ground, and the mantra showing the collection of activities. The first part is: Oṃ akāro mukhaṃ sarva dharmāṇāṃ ādyanutpannatvāt oṃ āḥ hūṃ phaṭ svāhā. (藏文：ཨོཾ་ཨ་ཀཱ་རོ་མུ་ཁཾ་སརྦ་དྷརྨཱ་ནཱཾ་ཨཱ་དྱ་ནུ་ཏྤནྣ་ཏྭཱ་ཏ་ཨོཾ་ཨཱཿཧཱུྃ་ཕཊ་སྭཱ་ཧཱ།，梵文天城体：，梵文罗马拟音：oṃ akāro mukhaṃ sarva dharmāṇāṃ ādyanutpannatvāt oṃ āḥ hūṃ phaṭ svāhā，汉语字面意思：嗡，阿字是诸法之首，原始未生，嗡 阿 吽 啪 梭哈。) This is the torma mantra for all beings. As it is said, in order to understand the expedient power of the basis, to offer tormas in the intervals of the path, and to accomplish the collection of activities below, tormas are necessary. The meaning of the words of that torma mantra is: Oṃ means certainly. In the 'Crown Scripture' it says: What is Oṃ? It is supreme and wealth, it is splendor and auspiciousness, it is endowed with good fortune and various forms, it is the meaning of vows and auspiciousness, it is the essence of holding jewels. Akāro is the letter A or the uncreated. Mukhaṃ is the door. What is the uncreated door? Sarva dharmāṇaṃ is all dharmas. Ādya is non-duality. Anutpanna is unborn, the A of Anud is short, lifelessly connected, so Dyā becomes long. Natvāt is that very itself. Oṃ Āḥ Hūṃ is the nature of body, speech, and mind, which blesses. Phaṭ burns and destroys, here it cuts off conceptualization. Svāhā means may the basis of the activity be established. In summary, the letter A, because it is unborn, is the door of all dharmas, which is famous in all changes. Beings arising from karma and afflictions refer to all sentient beings. Or, all sentient beings born from the elements, high and low. By offering food to them, they are satisfied, or from the sound of 'vala', the torma mantra that makes them endowed with the power of the two accumulations. Furthermore, the word 'Bhūta' has seven meanings, including the truth of speaking correctly, so it also includes the transcendent, as all the wise ones have said.
Chinese
也符合尊者的意愿。这个朵玛的次第，详细的在下面的观察品中讲述。究竟的意义是：一切法的无生陀罗尼之门是阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），阿是所有字母中最殊胜的。也就是说，一切法都与无生大印的自性相结合。通过“哇”这个词的力量，转变为无生、具有力量的智慧的自性。娜若巴尊者认为，通过土等元素所生的五蕴得到满足。第二部分有六个内容：五部种子字，吉祥金刚的心髓，以五种方式区分它们的方法，震撼城市的咒语，十五位天女的种子字，黑汝嘎三尊的咒语。第一部分是：བྷྲུྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），ཨཱཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），ཛྲིཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），ཁཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），ཧཱུྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），是如来佛的种子字。这样说，这五个是生长的种子，是激发心髓，在圆满次第的时候，需要在轮上安置。详细解释的话，བྷྲཱུྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），མཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），བུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是毗卢遮那佛的种子字，以佛这个特殊的名称，将智慧部分的明点给予布达的第一个字母。同样的，宝生佛的ཨཱཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）也是如此。它的名字是太阳的梵语，āditya 或 arka 的 ā 带有明点。如果显示无量光佛的ཛྲཱིཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的词源字母，那么 jagataṃ 是指众生，rāga 是指贪着，īśvara 是指自在。据说这些组合起来就带有明点。不空成就佛的ཁཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是，他的法器宝剑的名字 khaḍga 的第一个字母 kha 上装饰着明点。不动佛的种子字ཧཱུྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）转变为抛弃能取所取之义，噶玛巴认为这是不动佛的种子字。嘉瓦让雄巴的观点认为，这是在无垢的光明中显现。事业和名称的意义，由 Ratnākaraśānti 解释说：仅仅在心中观想的心是བུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。自性和所有佛平等的心是ཨཱཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。观想众生清净的自在的心是ཛྲཱིཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。以戏论遍布虚空的心是ཁཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。这个既是身，也是语和意，所以是ཧཱུྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。这样解释说。བུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）表示毗卢遮那佛，应该像这样理解一切。究竟的意义是：五蕴的如来藏，原本就是五部佛，完全清净。
English
It also accords with the Venerable One's wishes. The detailed arrangement of this Torma will be explained in the subsequent examination section. The definitive meaning is: The gate of the dharani of the unborn nature of all dharmas is A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanized: a, Literal Chinese meaning: A). A is the most supreme of all letters. That is to say, all dharmas are combined with the nature of the unborn great seal. Through the power of the word "ba," it transforms into the essence of unborn, powerful wisdom. The Venerable Naropa believes that the five aggregates born from elements such as earth are satisfied. The second part has six contents: the seed syllables of the five families, the essence of Hevajra, the way to distinguish them with five characteristics, the mantra that shakes cities, the seed syllables of the fifteen goddesses, and the mantras of the three Herukas. The first part is: BHRUM (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Chinese meaning), AM (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Chinese meaning), JRIM (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Chinese meaning), KHAM (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Chinese meaning), HUM (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Chinese meaning), are the seed syllables of the Tathagatas. It is said that these five are the seeds of growth, the stimulation of the essence, and are needed to be placed on the wheel during the completion stage. In detail, BHRUM (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Chinese meaning), MAM (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Chinese meaning), BUM (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Chinese meaning) are the seed syllables of Vairochana. With the specific name of Buddha, the bindu of the wisdom part is given to the first letter of Buddha. Similarly, the AM (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Chinese meaning) of Ratnasambhava is also like that. Its name is the Sanskrit word for sun, ādi or arka's ā with a bindu. If the etymological letter of Amitabha's JRIM (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Chinese meaning) is shown, then jagataṃ refers to beings, rāga refers to attachment, and īśvara refers to freedom. It is said that these combined together have a bindu. The KHAM (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Chinese meaning) of Amoghasiddhi is that the first letter kha of his weapon, the sword named khaḍga, is decorated with a bindu. The seed syllable HUM (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Chinese meaning) of Akshobhya transforms into the meaning of abandoning the grasped and the grasper, and Karma Pakshi believes that this is the seed syllable of Akshobhya. Gyalwa Rangjungpa's view is that it appears in immaculate light. The meaning of the activity and name is explained by Ratnākaraśānti: The mind that only contemplates in the mind is BUM (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Chinese meaning). The mind of self and all Buddhas being equal is AM (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Chinese meaning). The free mind that contemplates beings as pure is JRIM (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Chinese meaning). The mind that pervades the sky with elaborations is KHAM (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Chinese meaning). This is both body, speech, and mind, so it is HUM (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Chinese meaning). This is how it is explained. BUM (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Chinese meaning) represents Vairochana, and everything should be understood in this way. The definitive meaning is: The Tathagatagarbha of the five aggregates is originally the five Buddhas, completely pure.