Chinese
这是地的咒语，应该对一切都有效。吉纳吉（藏文：ཛི་ན་ཛིཀ྄་），胜者胜，法界离戏论胜过不善之法，由此而生的过去和未来的色身也清净为胜者的身，即毗卢遮那佛。拉特那德热克（藏文：རཏྣ་དྷྲིཀ྄་），持宝者，因圆满一切愿望，心是功德珍宝的来源，体验它而持有，受蕴清净，宝生佛。阿若勒克（藏文：ཨཱ་རོ་ལིཀ྄་），象征大贪，心的欲望和嬉戏的特征，象征着执持相，想蕴清净，无量光佛。般若德热克（藏文：པྲཛྙཱ་དྷྲིཀ྄་），持智慧者，使识不颠倒地进入意义的智慧，持有它，行蕴清净，不空成就佛的生起咒。如是《密集金刚》中说：金刚持与胜者胜，持宝者与象征大贪者，被称为持智慧者。如内义，心间法轮的五脉持有五部佛的明点精华。续部中说：心识五界的顶端，金刚、胜者、珍宝、法，智慧具种精华之身，确定持有秘密的咒语。这是五部佛母咒语的引导。穆（藏文：མཱུཾ་），朗（藏文：ལཱཾ་），芒（藏文：མཱཾ་），邦（藏文：པཱཾ་），当（藏文：ཏཱཾ་）这些种子字是：莫叉（藏文，梵文天城体：मोक्ष，梵文罗马拟音：mokṣa，汉语字面意思：解脱），代表自性清净的法界；洛扎那佛母；玛玛吉佛母；白度母；达热佛母，这五位佛母名字的第一个字母用明点装饰，代表菩提心的白色部分与方便不分离。达特瓦伊希瓦热（藏文：དྷཱ་ཏྭཱི་ཤྭ་རཱི་）是法界自在母，即主母。德夏（藏文：དྭེ་ཥ་）是嗔恨，莫哈（藏文：མོ་ཧ་）是愚痴，拉嘎（藏文：རཱ་ག་）是贪欲，班扎（藏文：བཛྲ་）是金刚，即嫉妒。同样，清净的各部佛父令其欢喜，因此称为拉底（藏文：ར་ཏི་），即欢喜女。《密集金刚》中说：愚痴、嗔恨、贪欲和，金刚常与欢喜女结合。如内义，心间明点的微细部分五种清净物，将五毒转化为法界。续部中说：彼等清净物的五种智慧，与无明等四者，不分别嫉妒金刚的咒语，救度法界被称为欢喜女。第二部分有两个方面，第一是内心本尊父母的咒语：星（藏文：ཀྵིཾ་ཧི་རཱ་ཛ་等等。ཀྵིཾ་ཏི་是土地之名的首字，是种子字。ཧི་རཱ་ཛ་ཡ་是奇妙国王，是地心。ཏྲཾ是珍宝部的种子字。ཨཱ་是ཨཱ་ཀ་ཤ་，天空。གརྦྷ་ཡ་是心髓，是空心。ཧྲཱིཾ་ཧ་ཧཱུཾ是莲花部的种子字。པདྨ་པ་ད་མ་是莲花手，即观世音。ཛིཾ是胜利的种子字。与ཀུ་རུ་པཱ་ཎ་相连，是胜业手，即金刚手。四位明妃的ཧཱུཾ་ཏྲཱཾ་ཧྲཱི་ཨཱཾ四字是部的种子字。ལཱ་སྱེ་是娇女。མཱ་ལེ་是花鬘女。གཱི་ཏི་是歌女。ནཱིརྟི་是舞女，是贪欲之境，是拥抱，是欢喜，是行动之名。各自的末尾加上四种等至的表示。ས་མ་ཡ་སྟྭཾ是“时至”之意，是明妃的催促。ས་མ་ཡ་ཧོཿ是“是时候了”的回应。རཱ་གོ྅་ཧཾ་是“我贪着”的催促。རཱ་ག་ཡ་是“我不贪着”的回应。又是从堕续中说，以事业的安乐而娇媚，是贪着的誓言，是时候了。再次以回应相连，说是二者欢喜的殊胜。哈和斯的安乐之声，是获得我的贪着。是极其行动的安乐，从各方面行动称为风。如此等等。第二，外心父母的咒语是མཻ་དྷཱ་ར་ཎེ་等等。མཻ་是མཻ་ཏྲི་，慈爱的名字的首字，是种子字。དྷཱ་ར་ཎི་是总持，是说以慈爱而随持。ཐླྷིཾ是消除障碍的简略种子字。与ནིསྶ་རཾ་བྷ་ཡ་相连，是为了消除障碍。ཧཱུཾ是菩提心的种子字。ས་རཱ་ཛ་ཡའི་ས་是ས་མནྟ་，是为了普皆国王，即普贤。མུཾ是མུཀྟ་，是表示解脱的种子字。ཤྲཱི་是吉祥。ཨཱཾ是语。རཱ་ག་ཡ་是为了贪着，即文殊。四者的末尾的སྭཱ་ཧཱ་是将功德殊胜与事业相连的名字，各自为了那个而奠基的善妙赐予。四位明妃的种子字ཛཿཧཱུཾ་བཾ་ཧོཿ四字是执持、拥抱、系缚、欢喜，是四手印的种子字。དྷཱུ་པེ་是香女。པུཥྤེ་是花女。དཱི་པ་是灯女。གནྡྷེ་是香水女，是各自的名字。末尾依次加上四种等至的结合。པྲ་བེ་ཤ་是完全进入。ཨ་བེ་ཤ་是降临。སུ་གི་རཱི་是安乐女。ཙིཏྟ་是心，是心满意足。又是
English
This is the mantra of the earth, it should be effective for everything. Jina Jik (Tibetan: ཛི་ན་ཛིཀ྄་), Victorious One is victorious, the Dharmadhatu free from elaboration is victorious over non-virtuous dharmas, and the past and future form bodies arising from it are also purified into the body of the Victorious One, namely Vairochana. Ratna Dhrik (Tibetan: རཏྣ་དྷྲིཀ྄་), Holder of Jewels, because it perfects all thoughts, the mind is the source of precious qualities, experiencing it and holding it, the aggregate of feeling is purified, Ratnasambhava. Aro Lik (Tibetan: ཨཱ་རོ་ལིཀ྄་), symbolizes great attachment, the characteristic of the mind's desire and play, symbolizes holding onto signs, the aggregate of perception is purified, Amitabha. Prajna Dhrik (Tibetan: པྲཛྙཱ་དྷྲིཀ྄་), Holder of Wisdom, the wisdom that makes consciousness enter into meaning without reversing it, holding it, the aggregate of formation is purified, the generation mantra of Amoghasiddhi. Thus, it is said in the Guhyasamaja: Vajradhara and Victorious One, Holder of Jewels and symbol of great attachment, are called Holder of Wisdom. As for the inner meaning, the five channels of the wheel of dharma in the heart hold the essence of the bindus of the five families. It is said in the Tantra: At the top of the five realms of mind, Vajra, Victorious One, Jewel, Dharma, Wisdom, the form of the essence of the lineage, definitely holding the secret mantra. This is the introduction to the mantras of the five mothers. Mum (Tibetan: མཱུཾ་), Lam (Tibetan: ལཱཾ་), Mam (Tibetan: མཱཾ་), Pam (Tibetan: པཱཾ་), Tam (Tibetan: ཏཱཾ་) these seed syllables are: Moksha (Tibetan: མོཀྵ་, Devanagari: मोक्ष, Romanized Sanskrit: mokṣa, Literal meaning: Liberation), representing the Dharmadhatu of self-nature purity; Locana; Mamaki; Pandara; Tara, the first letters of the names of these five mothers are decorated with bindus, representing the white part of bodhicitta inseparable from skillful means. Dhatvishvari (Tibetan: དྷཱ་ཏྭཱི་ཤྭ་རཱི་) is the sovereign mother of the Dharmadhatu, the main mother. Dvesha (Tibetan: དྭེ་ཥ་) is hatred, Moha (Tibetan: མོ་ཧ་) is delusion, Raga (Tibetan: རཱ་ག་) is desire, Vajra (Tibetan: བཛྲ་) is vajra, namely jealousy. Likewise, the purified fathers of the families please them, therefore they are called Rati (Tibetan: ར་ཏི་), namely Joyful Woman. It is said in the Guhyasamaja: Delusion, hatred, desire, and, Vajra always combined with the Joyful Woman. As for the inner meaning, the subtle parts of the bindu in the heart, the five pure essences, transform the five poisons into the Dharmadhatu. It is said in the Tantra: The five wisdoms of those pure essences, with ignorance and the other four, the mantra of indivisible jealousy vajra, saving the Dharmadhatu is called the Joyful Woman. The second part has two aspects, the first is the mantra of the inner mind father and mother: Shim Ha (Tibetan: ཀྵིཾ་ཧ
English
i-rā-dza etc. Ṣiṃ-ti is the first letter of the name of the earth, the seed syllable. Hi-rā-dza-ya is the wonderful king, the heart of the earth. Traṃ is the seed syllable of the Ratna family. Ā is Ā-ka-sha, the sky. Garbha-ya is the essence, the heart of the sky. Hrīṃ ha hūṃ is the seed syllable of the Padma family. Padma pa-da-ma is the lotus hand, i.e., Avalokiteśvara. Jiṃ is the seed syllable of victory. Connected with Ku-ru-pā-ṇa, it is the victorious hand, i.e., Vajrapāṇi. The four syllables Hūṃ trāṃ hrī āṃ of the four consorts are the seed syllables of the families. Lā-sye is the coquettish woman. Mā-le is the garland woman. Gī-ti is the singing woman. Nī-rti is the dancing woman, i.e., the realm of desire, the embrace, the joy, and the name of movement. At the end of each, add the four symbols of absorption. Sa-ma-ya-stvaṃ means "the time has come," urged by the consort. Sa-ma-ya-hoḥ is the response, "It is time." Rā-go-'haṃ is the urging, "I am attached." Rā-ga-ya is the response, "I will not be attached." Moreover, from the Fallen Tantra, coquetry with the bliss of action is the vow of attachment, it is time. Again, connected by response, it is said to be the supreme joy of both. The sound of bliss of ha and si is the attainment of my attachment. The bliss of extreme movement itself is called wind by moving in all directions. And so on. Second, the mantra of the outer mind father and mother is Mai-dhā-ra-ṇe etc. Mai is the first letter of the name of Maitri, loving-kindness, the seed syllable. Dhā-ra-ṇi means retention, i.e., holding with loving-kindness. Thliṃ is the abbreviated seed syllable for clearing obscurations. Connected with Nis-sa-raṃ-bha-ya, it is for the sake of clearing obscurations. Hūṃ is the seed syllable of bodhicitta. Sa of Sa-rā-dza-ya is Sa-manta, for the sake of the all-victorious king, i.e., Samantabhadra. Muṃ is Mukta, the seed syllable representing liberation. Śrī is glory. Āṃ is speech. Rā-ga-ya is for the sake of attachment, i.e., Mañjuśrī. At the end of all four, Svā-hā is the name connecting distinguished qualities with action, bestowing excellence by establishing the basis for each and every one of them. The four seed syllables of the four consorts, Jaḥ hūṃ vaṃ hoḥ, are grasping, embracing, binding, and delighting, the seed syllables of the four mudrās. Dhū-pe is the incense woman. Puṣ-pe is the flower woman. Dī-pa is the lamp woman. Gandhe is the perfume water woman, each being their respective names. At the end, add the four measures of absorption in order. Pra-be-śa is complete entry. A-be-śa is descent. Su-gi-rī is the blissful woman. Ci-tta is mind, i.e., satisfaction of mind. Also,
Chinese
在支分续部中说：“称为二合执持，它从彼之分化中产生。花朵聚集的自性，据说融入于主尊之面。从极度收摄的次第中产生，是明晰智慧的大乐。声音如同宣说一切显明，应知于无二心中。” 第三是：吽 (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) 亚曼达嘎日 (藏文，梵文天城体：यमन्तकrit，梵文罗马拟音：yamāntakṛt，汉语字面意思：阎魔敌) 等。四忿怒尊之首的四个“吽 (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)”是普遍的种姓融入所遍及的四种姓的种子。亚玛是阎魔，般若 (藏文，梵文天城体：प्रज्ञा，梵文罗马拟音：prajñā，汉语字面意思：智慧)，莲花保持原样，毗伽那 (藏文，梵文天城体：विघ्नं，梵文罗马拟音：vighnaṃ，汉语字面意思：障碍)。各自的末尾加上“安达嘎日 (藏文，梵文天城体：अन्तकrit，梵文罗马拟音：antakṛt，汉语字面意思：终结者)”，是名字。“帕特 (藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：断) ”是断除之义，是施加于事业上的祈使句，意为“请断除”。 四位佛母之首的四个“嗡 (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡)”是极赞，是普遍的种子。玛哈 (藏文，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：大) 是伟大的。瓦吉拉 (藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚)， 惹那 (藏文，梵文天城体：रत्न，梵文罗马拟音：ratna，汉语字面意思：宝)， 贝玛 (藏文，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：莲花)， 嘎玛 (藏文，梵文天城体：कर्म，梵文罗马拟音：karma，汉语字面意思：业) 四者是金刚、珍宝、莲花等。“达热 (藏文，梵文天城体：धर，梵文罗马拟音：dhara，汉语字面意思：持) ”是执持者。“玛哈 (藏文，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：大) ”是伟大的。 卓地西哇热 (藏文，梵文天城体：क्रोधीश्वरी，梵文罗马拟音：krodhīśvarī，汉语字面意思：忿怒自在母)， 札瓦利 (藏文，梵文天城体：ज्वाली，梵文罗马拟音：jvālī，汉语字面意思：火焰女) 是燃烧者。所谓“执持金刚珍宝等之伟大者”是方便，所谓“伟大的忿怒母，燃烧的自在母”是智慧之名。各自的末尾加上四个“吽 (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)”，是遍及所入种姓的心髓，并加上“帕特 (藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：断)”祈使句。 第四是：吽 (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) 吽 (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) 吽 (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) 等。三个“吽 (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)”是阿赖耶、五门、意的三种识超越的智慧种子。瓦吉拉 (藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) चित्त (藏文，梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：心)。嗡 (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) 是方便的心髓，是作者普贤。三个“阿 (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿)”是三种知识的境，法界之种子。瓦吉里巴扎萨曼达 (藏文，梵文天城体：वज्रीभद्रसमन्त，梵文罗马拟音：vajrībhadrasamanta，汉语字面意思：金刚贤遍) 。阿 (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) 是智慧的心髓，是事业母的咒语。 其中，在支分续部中说：“三种识超越之金刚，是五种圆满智慧之心性。三界清净无为，恒常如是安住。” 第五是：嗡 (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) 牟尼格热 (藏文，梵文天城体：मुनिक्रे，梵文罗马拟音：munikre，汉语字面意思：牟尼作) 等。诸“嗡 (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡)”是极赞，是礼敬之种子。诸“牟尼”是能仁。格热 (藏文，梵文天城体：क्रे，梵文罗马拟音：kre，汉语字面意思：作) 是作者，即以欲妙之作者胜过天神的种子。“吽 (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) 仲 (藏文，梵文天城体：त्रूँ，梵文罗马拟音：trūṃ，汉语字面意思：仲)”是布置盔甲，是阿修罗之种子。“斯仲 (藏文，梵文天城体：स्रूँ，梵文罗马拟音：srūṃ，汉语字面意思：斯仲)”是土地旋转，是心量广大之人的种子。“普让 (藏文，梵文天城体：प्रं，梵文罗马拟音：praṃ，汉语字面意思：普让)”是普拉霍，以敬礼之义为畜生之种子。“夏 (藏文，梵文天城体：षं，梵文罗马拟音：ṣaṃ，汉语字面意思：夏)”是夏热，以事物显现变化为痛苦饿鬼之种子。耶是任何