Chinese
以迪帕苏基尼的智慧之灯，遣除无明的黑暗。甘德吉扎霍，以甘露之水流，令所化众生心满意足。第四，门神父母的咒语分为两种。父亲的吽吽吽吽四个是种子字。其声音是桑哈拉纳，意为摄集，即摄伏恶毒者，或在所化众生心中安立伟大的功德。结尾的啪的音是阿斯帕拉纳，意为散布或抛掷，即驱散恶毒者。亚曼达嘎哩达尼是执持死主阎罗之形。维格南达格哩是障碍终结者。贝玛达格哩是障碍终结者。布拉吉南达格哩是摧毁烦恼魔者。母亲的嗡和啪与之前相同。玛哈班匝达热玛哈格热迪西瓦热匝瓦拉尼吽，意为伟大的金刚持母，伟大的忿怒自在炽燃母。同样，热那意为珍宝。贝玛保持原音为贝玛。嘎玛是事业的忿怒母。第五，普贤父母的父亲的咒语中，吽吽吽三个是三界众生的心续清净的三种智慧。班匝吉扎吽，即是彼者一切佛陀之心的金刚自性。母亲的阿阿阿三个是三门、三时、三界、无生。班匝巴扎萨曼达阿，即是彼者清净为普贤佛母的自性。第六，六能仁的咒语是，嗡是加持咒语之集合，是五种智慧的自性。牟尼是能仁。格热是未调伏的罗刹等，此处指非天。梭哈意为根基稳固。如此结合。扎吽是被有束缚者，即人的精华。色吽是愚钝的智慧，即旁生。布让是被饥渴所困者，即饿鬼。夏吽是具足忍辱者，即天人的精华。耶是堕落者，即地狱的精华。第三，圆满事业的咒语分为三种。第一，迎请并融入的咒语是：嗡 诶嘿耶嘿 巴嘎万 玛哈嘎如尼嘎 德热夏 霍 萨玛雅 斯瓦哈，意为请来请来，具足大悲的薄伽梵，以悲
English
With the lamp of Dipa Sukini's wisdom, dispelling the darkness of ignorance. Gandhe citta hoḥ, satisfying the minds of those to be tamed with the stream of nectar. Fourth, the mantras of the gatekeeper parents are of two types. The father's four Hūṃ Hūṃ Hūṃ Hūṃ are seed syllables. Their sound is saṃhāraṇa, meaning to gather, that is, to subdue the wicked, or to establish great qualities in the minds of those to be tamed. The sound of the final phaṭs is asphāraṇa, meaning to scatter or throw, that is, to scatter the wicked. Yamāntakṛta is the one who holds the form of the Lord of Death, Yama. Vighnāntakṛt is the one who ends obstacles. Padmāntakṛt is the one who ends obstacles. Prajñāntakṛt is the one who destroys the demons of afflictions. The mother's oṃ and phaṭ are the same as before. Mahāvajradharo mahākrodhīśvarījvalani hūṃ, meaning the great Vajradhara mother, the great wrathful, powerful, blazing mother. Similarly, ratna means jewel. Padma remains as padma. Karma is the wrathful mother of action. Fifth, in the mantra of the father of Samantabhadra and Samantabhadri, the three Hūṃ Hūṃ Hūṃ are the three wisdoms that purify the mind streams of the three realms. Vajracitta hūṃ is the vajra nature of the minds of all Buddhas. The mother's three A A A are the three doors, three times, three realms, and no birth. Vajrī bhadra samanta a is the purity of being the nature of Samantabhadri. Sixth, the mantras of the six Munis are: Oṃ is the nature of the five wisdoms that bless the collection of mantras. Muni is the able one. Krīṃ is the untamed rakshasas, etc., here referring to asuras. Svāhā means may the foundation be firm. Combine them in this way. Trāṃ is the essence of humans, bound by existence. Srūṃ is dull wisdom, that is, animals. Prāṃ is the one tormented by hunger and thirst, that is, pretas. Ṣāṃ is the essence of gods, endowed with patience. Ye is the one who falls downwards, that is, the essence of hell beings. Third, the mantras for perfecting activities are of three types. First, the mantra for inviting and dissolving is: Oṃ ehy ehi bhagavān mahākāruṇika dṛśya ho samaya stvaṃ, meaning come here, come here, Bhagavan endowed with great compassion, with compassion
Chinese
通过身语意加持的灌顶，从灰烬中：三处遍布的文字中，光芒四射的大会众，加持三界，聚集光彩。自性金刚的三处，以二因的方式自显现。如是说。在其上，于脐轮和秘密处，由སྭཱ་（藏文，梵文天城体：स्व，梵文罗马拟音：sva，汉语字面意思： स्वाहा）和ཧཱ་（藏文，梵文天城体：ह，梵文罗马拟音：hā，汉语字面意思： हा）产生功德和事业二者。其中：脐轮二者如月亮，蓝绿色文字སྭཱ་ཧཱ་（藏文，梵文天城体：स्व，梵文罗马拟音：sva，汉语字面意思： स्वाहा）二者。随之光芒四射聚集，具备圆满功德的光辉。如是说。如是，以身语意功德事业的五种族类庄严。第三，从中产生的加持之显现是：念诵灌顶和加持的咒语，以诸神的威力，加持融入所化众生的身语意三者，无二无别。由此，烦恼五毒显现为五智的体性。由此，蕴、界、处一切都变成光芒四射的本尊坛城。第三，决定自性有五：语的体性不可言说，自性不可思议，实相本来清净，显现方式最为殊胜，是法尔如是，从未动摇。第一是：如来语的秘密不可思议之义，因为是特别超胜的缘故。唉玛火！稀奇啊，真是稀有罕见，不可思议的法，是圆满正等觉一切佛的无尽语庄严轮。如何稀奇呢？语的体性本身超越了言说的声音和法的名言，却与众生的显现相符，显现出圆满的各种美妙声音和无量音声，真是稀奇啊！第二是：佛陀的一语以六十支分音声庄严，故为殊胜坛城。其六十支分是：梵天之音，乐器之音，歌舞之音，迦陵频伽之音，龙之音，声响，这六种类别各自具有：生起作意，辨别，值得倾听，不相违背，极其深奥，随顺，任何事物都无法阻挡，悦耳动听
English
Having empowered the blessing of body, speech, and mind, from the ashes: From the letters pervading the three places, the great assembly of radiating light, blesses the three realms and gathers splendor. In the three places of the self-nature vajra, it appears as the self-manifestation in the manner of two causes. Thus it is said. Above that, at the navel and secret place, the two qualities and activities arise from SVA and HA. From that: The two navels are like the moon, the blue-green letters SVA HA are two. From the radiating and gathering of corresponding light rays, it possesses the glory of perfect qualities. Thus it is said. Thus, it is adorned with the five families of body, speech, mind, qualities, and activities. The third is the appearance of blessings arising from that: By uttering the mantra of empowerment and blessing, through the power of those deities, the blessings become indivisibly absorbed into the body, speech, and mind of the disciples. Through this, the five poisons of afflictions become clear as the essence of the five wisdoms. Through this, all aggregates, elements, and sense bases become a radiant mandala of deities. Third, establishing the nature has five aspects: The essence of speech is inexpressible, the nature is inconceivable, the reality is primordially pure, the manner of appearance is supreme, and the way of being is unmoving from the sphere. The first is: The secret of the speech of the Tathagata is inconceivable, because it is particularly superior. Emaho! Wonderful, amazing, and marvelous is the Dharma, the inexhaustible wheel of adornment of the speech of all perfectly enlightened Buddhas. How is it wonderful? The very essence of speech transcends all spoken sounds and names and words of the Dharma, yet in accordance with the appearance of beings, various perfect sounds and immeasurable voices clearly arise, which is wonderful! The second is: A single speech of the Buddha is adorned with sixty branches of sound, therefore it is a sacred mandala. Its sixty branches are: the sound of Brahma, the sound of musical instruments, the sound of song and dance, the sound of Kalavinka, the sound of a dragon, and the sound of echoes. Each of these six categories also has: generating intention, distinguishing, being worthy of listening, being non-contradictory, being extremely profound, being in accordance, being unstoppable by anything, and being pleasing to the ear.
Chinese
以及，不混乱，非常清晰，这样十个变成十个，所以是六十。或者，声音洪亮，完全遍布，理解迅速，断除疑惑，让人觉得在看一个，显示节日，全部进入，产生欲望，特别进入，调伏一切。十种自性变成六种状态，所以是六十。这样相加，声音的支分变成六百，分为十方四时，变成六千和两万四千。这也用六个世间来分，种类不可思议，遍布所有刹土。与每个众生的声音和各自的名词相符，显现、发出声音并使之被理解。所有这些声音也显示为汇集于无法言说的语之手印的殊胜自性中。第三个是所有续部之殊胜《幻化网续》十万品中所说，由于具有对有情无量利益安乐的因，即法的声音，所以语的意义产生，一切法从一开始就没有被垢染所染污的法性莲花般的自性中本来就是如此。因此，声音的体性也显示为自性清净的法性空性之体性。因此，解脱道，指示解脱道的声，以及贪欲等将众生束缚于轮回的各种轮回之声，所有这些无论如何宣说，实际上都没有超出显现空性无生之法性。语之殊胜是无法言说的自性，即本来清净的体性。也就是说，所有通往解脱道的声，高低乘的声，以及颠倒的三恶趣等所有众生的声音，实际上都是显现空性无生的体性，本来就是菩提的，无好无坏之实相金刚，即汇集于佛陀无法言说的语中。第四，语的体性汇集于不可言说之中，从那样的状态中，以十方的无数化身，使不可思议的法类之集合显现并被理解。那法之声显现，虽然在本来没有执著的状态中，与所化众生的显现相符而宣说，但所说的
English
And, without confusion, very clear, thus ten become ten, so it is sixty. Or, the sound is loud, completely pervasive, understanding is quick, doubts are cut off, making one feel like looking at one, showing the festival, entering completely, generating desire, especially entering, subduing all. Ten natures become six states, so it is sixty. Adding them up like this, the branches of sound become six hundred, divided into ten directions and four times, becoming six thousand and twenty-four thousand. This is also divided by the six worlds, the types are inconceivable, pervading all realms. Corresponding to each sentient being's voice and their respective nouns, appearing, emitting sound, and causing it to be understood. All these sounds are also shown to be gathered in the supreme nature of the inexpressible speech mudra. The third is from the supreme of all tantras, the hundred thousand chapters of the Magical Net Tantra, because the cause of immeasurable benefit and happiness for beings is the sound of Dharma, therefore the meaning of speech arises, all dharmas are originally in the nature of Dharma like a lotus, unstained by defilements. Therefore, the nature of sound is also shown to be the nature of emptiness, the Dharma nature of self-purification. Therefore, the sound of the path of liberation, indicating the path of liberation, and the various sounds of samsara that bind beings to samsara such as desire, all these, no matter how they are spoken, in reality do not go beyond the Dharma nature of appearance emptiness without arising. The supreme of speech is the inexpressible nature, that is, the nature of original purity. That is to say, all the sounds leading to the path of liberation, the sounds of high and low vehicles, and the sounds of all sentient beings such as the inverted three lower realms, in reality are the nature of appearance emptiness without arising, originally enlightened, the vajra of reality without good or bad, that is, gathered in the Buddha's inexpressible speech. Fourth, the nature of speech is gathered in the inexpressible, from that state, with countless emanations in the ten directions, making the inconceivable collection of Dharma categories appear and be understood. That sound of Dharma appears, although in the state of originally without attachment, it is spoken in accordance with the appearance of the beings to be tamed, but what is spoken
English
At that time, the essence of speech abides in the inexpressible. That very state of inexpressibility becomes the source of various expressions of sound. Therefore, it is known to all those to be tamed by a single word, and each understands its meaning individually. For example, the very essence of sound, which is the suchness of a single expression, such as the word "numbness relieved" (སྦྲིད་སངས་), some understand it as awakening from numbness caused by poison, some understand it as awakening from numbness caused by improper posture, some understand it as awakening from numbness caused by a mantra, and so on. Similarly, the sound of a single utterance of the Tathagata enables sentient beings to individually understand all the Dharma that accords with their thoughts. This phenomenon is the essence of supreme speech, the king of all that appears as sound. As it is said in the *Heap of Jewels Sutra*: "Due to the purity of beings' merit, the Victor's voice appears as one, heard individually according to their inclinations. This is also the secret of speech." Even if the Buddha did not speak, but it appears so due to the power of compassion, this is a profound interdependence of the blessing of self-nature. Some people interpret this text as the Tathagata uttering a single phrase "numbness relieved" at the city gate, and the patient, attendant, and doctor each understood it differently. Those people have failed to understand the essence and meaning of sound. Fifth, there are three points. The first point is that although different vehicles appear, their essence is not spoken. The various vehicles that appear to be taught, with their high and low distinctions, are countless, but in reality, nothing other than the suchness of Dharma-nature is taught. As it is said in the *Heap of Jewels Sutra*: "From the time I attained complete enlightenment until I passed into complete nirvana, although I have not shown any Dharma, from that suchness, it appears individually according to the inclinations of beings. This is also the inconceivable secret of the Buddha's speech." This is in accordance with that. Although not actually spoken, in the appearance to those to be tamed, due to skill in methods of taming, sentient beings each hear different categories of Dharma. Just as the lamp of the five vehicles was previously arranged, all the twelve branches of the scriptures of the Tathagata and so on, although they appear to be spoken, if measured by the abiding state of the suchness of Dharma-nature, then the ultimate Buddha is the Dharmakaya, and he has not spoken even a little of the categories of Dharma. Stone