English
From BHRUM (Tibetan, Sanskrit Devanagari, BHRUM, literal Chinese meaning: seed syllable), as the support, the palace, and as described in the fourth chapter, from the unfolding of the forty-two letters, through the three rituals, the mandala of the deity is generated as the supported. The generation mantra mentioned here generates it, and as described in the sixth chapter, it is clarified with words. In order to freely control the activities of the same kind, and to increase the power of body, speech, and mind, and to purify the clinging to distinctions, the empowerment and blessings are performed as described here. Third, the Samadhi of the order of activities has six parts: First, in order to purify the clinging to the differences between Samsara and Nirvana, listening and inviting are respectfully requested, and the flowers of wisdom are thrown and merged into non-duality, all of which are as described here. Second, offering prostrations and thirteen kinds of offerings. Third, performing confession. Fourth, requesting accomplishments. Fifth, making vows. Sixth, opening the recitation room, clarifying the three aspects of Samaya, Jnana, entering, and merging, in order to purify the clinging to speech, reciting, and concluding the end of the session, all as described in the Sadhana. Third, the subsequent order has five parts: First, in order to increase merit, offering Tsog and generosity. Second, in order to entrust activities, protecting the steadfast mothers. Third, in order to eliminate the extremes of permanence and annihilation, dissolving the mandala and arising as the deity of the session interval. Fourth, in order to cut off the continuity of obstacles, wearing armor to protect the body. Fifth, in order to completely purify conduct, practicing the yoga of continuous conduct in walking, standing, sitting, and lying down, all of which are also as described in the Sadhana. Now entering the text, the supreme Samadhi speech mandala has three parts: the generation mantra of the Samaya mandala, the invitation and merging mantra of the Jnana mandala, and its qualities. The first has three parts: the mantra for generating the supporting palace, the mantra for generating the supported deity, and the mantra for empowerment and blessings. The first is: BHRUM VISHVA VISHUDDHE (Tibetan, Sanskrit Devanagari, BHRUM VISHVA VISHUDDHE, literal Chinese meaning: seed syllable, all, completely pure). Among them, BHRUM (Tibetan, Sanskrit Devanagari, BHRUM, literal Chinese meaning: seed syllable) is the seed that can transform into anything, but here it is the seed of the palace where the five families gather. VISHVA (Tibetan, Sanskrit Devanagari, VISHVA, literal Chinese meaning: all) is various, VISHUDDHE (Tibetan, Sanskrit Devanagari, VISHUDDHE, literal Chinese meaning: completely pure) is completely pure, therefore it refers to the distinctions of the five elements, completely pure in the Dharmadhatu of the five mothers, it is the mantra for generating the palace. After that, from the perspective of the outer liberation path generation stage, and like the Mayajala Tantra, from the perspective of the inner skillful means path of bliss, the Mayajala Tantra says: BHRUM (Tibetan, Sanskrit Devanagari, BHRUM, literal Chinese meaning: seed syllable) gathers various things in the Dharmadhatu lotus, activity and essence.
Chinese
是清净本身。 佛陀珍宝莲花顶，为了加持救护而宣说咒语。 如是说。第二部分有五种：五部怙主佛父母、菩萨佛父母、门守护佛父母、作事业佛父母、六能仁咒语。 第一种是：吽 班匝 德热嘎等。五部怙主佛父母的咒语开头是吽 嗡 桑 阿 杭，这些是不动佛等部的种子字，根本无误的根本咒语。 班匝 意为金刚，德热嘎 意为执持。识蕴清净，心是金刚，执持无二金刚的不动佛，这是生起次第的缘起咒语。种子字和生起咒语结合是念诵的事业咒，要知道对一切都适用。这三者与圆满次第结合，俱生智从原始以来就自然存在于自身是根本咒，对此以方便的作意之关要特殊修持是缘起咒，如此观修念诵咒语是事业咒。 吉纳吉嘎 意为胜者所胜，从不善之法中获胜，从彼虚空中显现之色也清净为胜者之身，即毗卢遮那佛。raтна 德热嘎 意为宝生执持，自己的觉性功德是珍宝生处，亲身体验而执持，受蕴清净是宝生佛。阿若勒嘎 意为大贪，以乐空之大智慧，心希求嬉戏之想清净，是无量光佛。 钵拉吉娘 德热嘎 意为智慧执持，自明之智是智慧，执持彼者，行蕴清净是不空成就佛的生起咒。内里来说，心间法轮的五脉执持五部或明点的精华，如《续部》所说：心五界之顶上，金刚胜者珍宝法，智慧种姓精华之身，定执持是秘密咒。五部佛母的开头是 姆 朗 玛 帕 达，这些种子字是根本咒。 摩恰 意为解脱，表示自性清净的法界，洛扎那是一切佛陀的侍女眼母，玛玛嘎是把一切众生都视为自己的我母，班达ra是没有过失的白母，达若是从轮回中解脱的度母，这五位佛母的
English
Is purity itself. Buddha Jewel Lotus Top, the mantra is spoken for blessing and protection. Thus it is said. The second part has five: Five Buddha-family Father-Mothers, Bodhisattva Father-Mothers, Door Guardian Father-Mothers, Activity Father-Mothers, Six Thubpas mantras. The first is: Hum Vajra Dhrika etc. The beginning of the mantras of the five Father-Mothers of the five families are Hum Om Svam Am Ham, these are the seed syllables of Akshobhya etc., the root mantras that are fundamentally correct. Vajra means diamond, Dhrika means holding. Consciousness aggregate is pure, the mind is vajra, holding the indivisible vajra of the heart is Akshobhya, this is the causal mantra of the generation stage. Combining the seed syllable and the generation mantra is the recitation activity mantra, it should be known that it applies to everything. Combining these three with the completion stage, the co-emergent wisdom that has naturally existed in oneself since the beginning is the root mantra, taking it into practice with the special key point of skillful effort is the causal mantra, thus contemplating and reciting the mantra is the activity mantra. Jina Jika means victorious over the victorious, victorious over non-virtuous dharmas, and the form that arises from that space is also purified into the body of the victorious, which is Vairochana. Ratna Dhrika means Jewel-holder, one's own awareness, merit, and jewel source are experienced and held, the feeling aggregate is purified is Ratnasambhava. Aro Lik means great attachment, with the great wisdom of bliss and emptiness, the thought of the mind desiring and playing is purified, is Amitabha. Prajnya Dhrika means Wisdom-holder, the wisdom of self-awareness is wisdom, holding it, the formation aggregate is purified is the generation mantra of Amoghasiddhi. Internally, the five channels of the heart chakra hold the essence of the five families or bindus, as stated in the Tantra: On the top of the five elements of the mind, Vajra Victorious One Jewel Dharma, Wisdom Lineage essence body, Definitely holding is the secret mantra. The beginning of the five Buddha-Mothers are Mum Lam Mam Pam Tam, these seed syllables are the root mantras. Moksha means liberation, representing the Dharmadhatu that is pure by nature, Lochana is the maid of all Buddhas, the Eye Mother, Mamaki is the Mother who considers all sentient beings as her own, Pandara is the white Mother without faults, Tara is the Savioress who liberates from samsara, these five Mothers'
Chinese
藏文的第一个字母用圆点装饰，象征菩提心的白色部分与方便不分离。དྷཱ་ཏྭཱི་ཤྭ་རཱི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是法界自在母，也就是主母。དྭེ་ཥ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是嗔恨。མོ་ཧ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是愚痴。རཱ་ག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是贪欲。བཛྲ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是金刚，也就是嫉妒。这四者完全清净，使各部的父尊们欢喜，因此称为ราติ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），意为欢喜女。内在方面，心间的圆点之处，以微细的五种精华，将五毒救度于法界之中。如《续部》所说：“彼等精华之五智，无明二者等四者，不离嫉妒金刚咒，救度法界说为欢喜女。”如此说。第二部分分为两点。第一，内在心识父尊母尊的咒语是ཀྵཱིཾ་ཧི་རཱ་ཛ་等。ཀྵི་ཧི་是名字的第一个，也就是种子字。ཧི་རཱ་ཛ་是行动的意思，也就是奇妙的国王，也就是地藏。ཏྲཾ་是宝生部的种子字。ཨཱ་是ཨཱ་ཀ་ཤ་，也就是虚空。གརྦྷ་ཡ་是心要，也就是产生一切所需所欲，也就是空性藏。ཧྲཱིཿཧ་ཧཱུཾ་是莲花部的种子字。པདྨ་པ་ད་མ་是没有罪过的莲花手印，也就是观世音。ཛིཾ་是胜部的种子字。与ཀུ་རུ་པཱ་ཎ་相连，也就是战胜四魔的手印，也就是金刚手。四位明妃的咒语ཧཱུཾ་ཏྲཾ་ཧྲིཿཨཾ་四者是各部的种子字。ལཱ་སྱེ་是娇媚女。མཱ་ལེ་是花鬘女。གཱིརྟི་是歌女。ནཱིརྟི་是舞女。如果按照内在解释，是贪欲的对境，以及与之拥抱，以及欢喜，以及成为生起之名的意思。在各自的末尾加上四种平等进入的表示。也就是，萨玛雅 斯德വം（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是时机已到，明妃催促说萨玛雅 霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是时机已到，明父回答。ราโก（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）阿航 我贪着啊，这是催促。รากะยา（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 米恰巴尔 格尧 我不做贪着，这是回答。对此，《续部》中说：“以事业之乐而娇媚，是贪着誓言之时机。再次以回答相联系，是二者欢喜之殊胜。哈和斯之乐声，以及我的贪着获得。极其行动之乐，一切行动名为风。”如此说。第二，外在心识父尊母尊的咒语是མཻ་དྷ་ར་等。མེ་是མེ་ཏྲི་，慈爱的名字的第一个种子字。དྷ་ར་是执持，也就是以慈爱而摄受。ཐླྷིཾ་是清净障碍。
English
The first letter of the Tibetan script is adorned with a dot, symbolizing that the white part of Bodhicitta is inseparable from skillful means. Dhatvishvari is the mistress of the sphere, the chief consort. Dvesha is hatred. Moha is delusion. Raga is desire. Vajra is jealousy. These four, when completely purified, please the fathers of the families, and are therefore called Rati, meaning joyful woman. Inwardly, the five subtle essences in the sphere of the bindu in the heart transform the five poisons into the sphere. As stated in the Root Tantra: "The five wisdoms of those essences, ignorance and the other four, the indivisible jealousy vajra mantra, transforming the sphere is called the joyful woman." Thus it is said. The second part has two aspects. First, the mantra of the inner mind father and mother is Shrim Hiraja, etc. Shihi is the first of the name, the seed syllable. Hiraja means to act, the wonderful king, the essence of the earth. Tram is the seed syllable of the Ratna family. Ah is Akasha, the sky. Garbhaya is the essence, the source of all needs and desires, the essence of space. Hrih ha hum is the seed syllable of the Padma family. Padma Padama is the lotus mudra without fault, Avalokiteshvara. Jim is the seed syllable of the Victorious family. Connected with Kuru Pana, it is the hand that conquers the four maras, Vajrapani. The four mantras of the four consorts, Hum Tram Hrih Am, are the seed syllables of the families. Lasye is the charming woman. Male is the garland woman. Girti is the singer. Nirti is the dancer. Inwardly, it means the object of desire, embracing it, joy, and becoming the name of arising. At the end of each, add the four symbols of equal absorption. That is, Samaya Tvam, the consort urges that the time has come. Samaya Ho, the father replies that it is time. Rago 'ham, I am attached, this is the urging. Ragaya mi chakpar gyo, I will not be attached, this is the reply. As stated in the Root Tantra: "To be charming with the bliss of action, is the time of the vow of attachment. Again, the connection with the reply, is said to be the supreme joy of both. The sound of bliss of ha and si, and the attainment of my attachment. The bliss of extreme movement, all movement is called wind." Thus it is said. Second, the mantra of the outer mind father and mother is Me Dhara, etc. Me is Metri, the first seed syllable of the name of loving-kindness. Dhara is holding, that is, to take hold with loving-kindness. Thrim is the purification of obscurations.