English
The name of poison (Tibetan: ུག་) is A (Tibetan: ཨ་), and the name of power (Tibetan: དབང་ཕྱུག་) is U (Tibetan: ཨུ་). The mother letter of Brahma is these three. Then, for the letter U (Tibetan: ཨུ་), change O (Tibetan: ཨོ་) to A O (Tibetan: ཨ་ཨོ), and then remove U (Tibetan: ཨུ་). Because "attachment is established from the near acquisition of worldly people," the mother letter is followed by the nga sound, which represents the three gods, meaning the inseparability of body, speech, and mind that subdues the three poisons. Temporarily, it has meanings such as auspiciousness, perfection, and extreme praise, so it is the beginning of all mantras. Therefore, it is said in the tantras: "First place the first letter." etc. The heretical Brahma school says that the self-born letter is the beginning of all Vedas. In the Vajrasekhara Sutra, it is also said: "It is the essence of the Jewel Family." etc. Vajra (Sanskrit Devanagari: वज्र, Sanskrit Romanization: vajra, literal Chinese meaning: diamond) is vajra, the root is vaja (Sanskrit Devanagari: वज, Sanskrit Romanization: vaja) which means to go. Remove the a (Sanskrit Devanagari: अ, Sanskrit Romanization: a) of ja (Sanskrit Devanagari: ज, Sanskrit Romanization: ja) because it is the meaning of expression. Because "shu dra (Sanskrit Devanagari: शुद्र, Sanskrit Romanization: śudra) etc.", the suffix rak is given. Because "does not connect any subsequent", remove tra (Sanskrit Devanagari: त्र, Sanskrit Romanization: tra). Because "a consonant without a vowel is guided to another letter", the inanimate ja (Sanskrit Devanagari: ज, Sanskrit Romanization: ja) is guided above ra (Sanskrit Devanagari: र, Sanskrit Romanization: ra), so it is vajra (Sanskrit Devanagari: वज्र, Sanskrit Romanization: vajra). Some Tibetans interpret vajra as "the king of stones", although it makes sense in Tibetan, such an explanation cannot be found in Sanskrit. Vairochana (Sanskrit Devanagari: वैरोचन, Sanskrit Romanization: vairocana, literal Chinese meaning: Vairocana) means to illuminate everywhere. The root is ruca (Sanskrit Devanagari: रुच, Sanskrit Romanization: ruca) which means to shine. Because of the meaning of expression, remove the a (Sanskrit Devanagari: अ, Sanskrit Romanization: a) of ca (Sanskrit Devanagari: च, Sanskrit Romanization: ca). Give the near change in front. Because "the word expressing meaning is the first person", give the first person singular si (Sanskrit Devanagari: सि, Sanskrit Romanization: si). Because "from the inexhaustible", remove si (Sanskrit Devanagari: सि, Sanskrit Romanization: si). Because "yu ta (Sanskrit Devanagari: युट, Sanskrit Romanization: yuṭa) also", give yu ta (Sanskrit Devanagari: युट, Sanskrit Romanization: yuṭa). Because "sha ta (Sanskrit Devanagari: षट, Sanskrit Romanization: ṣaṭa) is connected at the back", ta (Sanskrit Devanagari: ट, Sanskrit Romanization: ṭa) should be removed and ta (Sanskrit Devanagari: ट, Sanskrit Romanization: ṭa) is removed. Change the a na a ka anta (Sanskrit Devanagari: अन अक अन्त, Sanskrit Romanization: ana aka anta) of yu bu ja (Sanskrit Devanagari: यु बु ज, Sanskrit Romanization: yu bu ja) to yu a na (Sanskrit Devanagari: यु अन, Sanskrit Romanization: yu ana). Because "the light sound that is not upa dhana (Sanskrit Devanagari: उपधान, Sanskrit Romanization: upadhāna) is o (Sanskrit Devanagari: ओ, Sanskrit Romanization: o)", change the u (Sanskrit Devanagari: उ, Sanskrit Romanization: u) of ru (Sanskrit Devanagari: रु, Sanskrit Romanization: ru) to o (Sanskrit Devanagari: ओ, Sanskrit Romanization: o). Because the consonant without a vowel is guided, it is vairochana (Sanskrit Devanagari: वैरोचन, Sanskrit Romanization: vairocana). Iya (Sanskrit Devanagari: ईय, Sanskrit Romanization: īya) means beneficial, so give the suffix iya (Sanskrit Devanagari: ईय, Sanskrit Romanization: īya) of that benefit. Because the i (Sanskrit Devanagari: इ, Sanskrit Romanization: i) letter and the a (Sanskrit Devanagari: अ, Sanskrit Romanization: a) letter are vowels, and because of the suffix of ya (Sanskrit Devanagari: य, Sanskrit Romanization: ya), a (Tibetan: ཨ་) becomes yi (Tibetan: དབྱི). Because "the a (Sanskrit Devanagari: अ, Sanskrit Romanization: a) of na (Sanskrit Devanagari: न, Sanskrit Romanization: na) is removed", remove the a (Sanskrit Devanagari: अ, Sanskrit Romanization: a) of nai (Sanskrit Devanagari: नै, Sanskrit Romanization: nai). Because the consonant without a vowel is guided, it is niya (Sanskrit Devanagari: नीय, Sanskrit Romanization: nīya). That knows, that says, that's. A na (Sanskrit Devanagari: अण, Sanskrit Romanization: aṇa) like this is considered. Therefore, aṇa (Sanskrit Devanagari: अण, Sanskrit Romanization: aṇa) is given at the end of ya (Sanskrit Devanagari: य, Sanskrit Romanization: ya). For those with ṇa (Sanskrit Devanagari: ण, Sanskrit Romanization: ṇa), it should grow first, so remove ṇa (Sanskrit Devanagari: ण, Sanskrit Romanization: ṇa), and then change the near-changed i (Sanskrit Devanagari: इ, Sanskrit Romanization: i) to e (Sanskrit Devanagari: ए, Sanskrit Romanization: e). There are many i (Sanskrit Devanagari: इ, Sanskrit Romanization: i) letters etc., but the above removed the a (Sanskrit Devanagari: अ, Sanskrit Romanization: a) of ya (Sanskrit Devanagari: य, Sanskrit Romanization: ya), and then appeared again.
Chinese
引导无元音。对于女性，用“阿”来表示“阿帕拉哦”，所以给予“阿帕拉”。不连接后续，擦除“帕”。不超出次第，应该分离，即分离生命之“阿”。对于相似的字母，不会变长，因为也说“帕若益哦”，所以使前面的“阿”变长，擦除“帕若”的“阿”。对于藏文也理解，所以给予变格“斯”。对于“扎哦”等，也使“埃哦桑布提”变为“阿埃”。如果短，从“德西拉达”等中擦除“斯德益哦斯”。清晰地引导无元音，所以“毗卢遮那”就成为了“遍照母”。哈日尼萨是四种姓的种子字。吽吽表示对于事业感到高兴和愉悦，一般是从哈阿乌三字中成就，并且安住于意之自性中。在时轮中，如果咒语的末尾出现一个吽字，那就是意之种子字，使乌变短。如果出现两个，那么前一个是意，后一个是语，所以使前一个乌变短，后一个乌变长。如果出现三个，那么语是主要的，所以说三个都应该变长。但是并非所有的续部都是如此。在《二观察》中，喜金刚四心髓的三个吽都是一样的，但是在十六臂中，“乌什玛”的第四个，用“布嘎斯”来装饰，用空性来压制，是三倍的。所以三个吽都是长的。在四臂和二臂中，“乌什玛”的第四个，用金刚空行母来装饰，用空性来压制，是三倍的。所以说三个吽都是短的。一般来说，应该按照各自的咒语来使用。这里，虽然上师口诀中没有说咒语的用法，但是按照惯例，两个吽都念成长音。帕特是断除能取所取和使魔障恐惧的意思，斯瓦哈是愿根基稳固的意思。初学者不能直接进入这个口诀，如果对薄伽梵母有信心，那么仅仅做积累资粮的共同部分，然后观想从空性中生出莲花日轮座，从种子字邦中生出清净等，与深奥的要诀无关的共同本尊，并在心间观想莲花日轮上的种子字邦和咒语：萨瓦 布达 达吉尼耶，班杂 瓦玛尼耶，班杂 毗若扎尼耶，吽吽吽，帕特帕特帕特 斯瓦哈。
English
Guide without vowels. For women, use "A" to mean "Apra o", so give "Apra". Without connecting the following, erase "Pra". Without exceeding the order, it should be separated, that is, separate the "A" of life. For similar letters, it will not become long, because it is also said "Para io", so make the previous "A" long, and erase the "A" of "Para". It is also understood for Tibetan, so give the case "Si". For "Ta o" etc., also make "Eo Sambuddhi" into "A E". If it is short, erase "Si Diyi o Si" from "De Si Rad Da" etc. Clearly guide without vowels, so "Vairochani" becomes "The Illuminating Mother". Ha Ri Ni Sa is the seed syllable of the four castes. Hūṃ hūṃ means to be happy and joyful in action, generally accomplished from the three letters Ha A U, and dwells in the nature of mind. In the Kalachakra, if one Hūṃ appears at the end of the mantra, it is the seed syllable of mind, making U short. If two appear, then the first is mind and the second is speech, so make the first U short and the second U long. If three appear, then speech is the main one, so it is said that all three should be long. But this is not the case for all tantras. In the "Two Examinations", the three Hūṃ of the essence of the four joys of Hevajra are the same, but in the sixteen arms, the fourth of "Ushma", decorated with "Pukkasi", suppressed by emptiness, is three times. So all three Hūṃ are long. In the four arms and two arms, the fourth of "Ushma", decorated with Vajra Dakini, suppressed by emptiness, is three times. So it is said that all three Hūṃ are short. Generally speaking, it should be used according to one's own mantra. Here, although the guru's instructions do not mention the usage of the mantra, according to custom, both Hūṃ are recited as long sounds. Phaṭ means to cut off the grasped and the grasper and to make the obstacles fearful, and Svāhā means may the foundation be firm. Beginners cannot directly enter this mantra, and if they have faith in the Bhagavati, then only do the common part of accumulating merit, and then visualize the lotus sun disc seat arising from emptiness, the purification arising from the seed syllable Baṃ, etc., the common deity unrelated to the profound key points, and visualize the seed syllable Baṃ and the mantra on the lotus sun disc in the heart: Sarva Buddha Ḍākinī ye, Vajra Vārmaṇi ye, Vajra Vairochani ye, Hūṃ Hūṃ Hū, Phaṭ Phaṭ Phaṭ Svāhā.