English
The bindu of wind abides in the letters. Hira Tsaya is the king of the earth, the name mantra of the Bodhisattva Kshitigarbha. Traṃ（藏文，梵文天城体：traṃ，梵文罗马拟音：traṃ，汉语字面意思：怛[合*牛]） Akarbaya, Traṃ（藏文，梵文天城体：traṃ，梵文罗马拟音：traṃ，汉语字面意思：怛[合*牛]） is the essence of the nose consciousness mixed with wind, having the form of Traṃ（藏文，梵文天城体：traṃ，梵文罗马拟音：traṃ，汉语字面意思：怛[合*牛]）. Akarbaya is the essence of emptiness, the name of the Bodhisattva Akashagarbha. Hrīḥ（藏文，梵文天城体：hrīḥ，梵文罗马拟音：hrīḥ，汉语字面意思：舍利） Ha Hum Padma Badhama, Hrīḥ（藏文，梵文天城体：hrīḥ，梵文罗马拟音：hrīḥ，汉语字面意思：舍利） is the bindu of the tongue consciousness mixed with essence and wind, abiding in the form of letters. Ha Hum Padma Badhama is called Lotus Hand, the mantra of the Bodhisattva Avalokiteshvara. Dzim Kurupana Hrīḥ. Dzim abides in the bindu of the ear organ mixed with essence, wind, and mind. Kurupana Hrīḥ（藏文，梵文天城体：hrīḥ，梵文罗马拟音：hrīḥ，汉语字面意思：舍利） is called Victorious Hand, the seed or name mantra of the Bodhisattva Vajrapani. The mantra of the inner Bodhisattva is: Hum La Se Sa Segpa Maya Stom. I am your samaya mother. The sound of the mantra is: The samaya mother who delights in bliss, because the mind of desire is moved, or because it is the object of aspiration, therefore aspiration is the mind of enlightenment, or the movement is the mind of enlightenment, and delighting in bliss is the time of the samaya of desire. Thus it is said from the ashes. Traṃ（藏文，梵文天城体：traṃ，梵文罗马拟音：traṃ，汉语字面意思：怛[合*牛]） Male Rosary Ma, Samaya Ho. You are my samaya mother, because the bliss of each other increases, it is called the mother who is pleased by the samaya. Because the mind of desire longs for that object, longing is called the mind of enlightenment. Again, the connection with the answer is said to be the best of both joys. So it is said. Hrīḥ（藏文，梵文天城体：hrīḥ，梵文罗马拟音：hrīḥ，汉语字面意思：舍利） Ghirti Kluma, Rago Ya Ham. I become attached to you, experiencing the sound of bliss, therefore I am called attachment. Because the secret organ enters the secret realm, entering is the mind of enlightenment. Ha is the sound of the first bliss. I have obtained attachment. So it is said. Anirti Ragar Magaya Mi. You become attached to me, causing bliss to descend by stimulation, therefore attachment should arise. Because the secret organ abides in the realm, abiding is called the mind of enlightenment. The very moving nature of bliss is called wind that moves in all directions. Or, the sign of union is also combined with the action of the sign. Samaya Stom is the stimulation of the consort, it is...
Chinese
父母本尊的咒语是：吽 吽 吽 班杂 哲达 吽。其中三个“吽”是阿赖耶识、染污识和意识的三个识。班杂 哲达是金刚心。吽是智慧的精华，是普贤王如来的咒语。如《灰烬经》所说：“超越三识之金刚，五智圆满乃心性。” 阿 阿 阿 班杂 巴扎 萨曼 嗡。其中三个“阿”是：平等性之界如是性，法界空性，自性之界离戏论。班杂是金刚，巴扎 萨曼达是普贤王母。阿是成为处所。三界清净无为，亦如是安住一切处。这是普贤王母的咒语。 六能仁的咒语：嗡 牟尼 哲 梭哈。自己的我慢之光点安住于哲，生起天道能仁持世。嗡 牟尼 吽 准 梭哈。自己的愤怒之光点安住于准，生起非天能仁极胜。嗡 牟尼 准 梭哈。自己的贪欲之光点安住于准，生起人道能仁释迦狮子。嗡 牟尼 班 梭哈。自己的愚痴之光点安住于班，生起畜生道能仁极伏。嗡 牟尼 康 梭哈。自己的悭吝之光点安住于康，生起饿鬼道能仁极显。嗡 牟尼 耶 梭哈。自己的嗔恨之光点安住于耶，生起地狱道能仁法王。 如果将六能仁的咒语解释为方便道，那么在明妃的虚空中，六道的种子字是完整的：天道的白色阿，非天道的黄色苏，人道的蓝色尼，饿鬼道的红色哲，畜生道的烟色度，地狱道的红黑色哲。这些是被调伏者。调伏者是：六种烦恼的种子字安住于哲等六处。父母本尊享受安乐之时，熄灭嗔恨之火，拔出贪欲之毒，消除愚痴之黑暗，摧毁我慢之山，融化嫉妒之铁
English
The mantra of the Father and Mother is: Hūṃ Hūṃ Hūṃ Vajra Cita Hūṃ. The three Hūṃs are the three consciousnesses: the base consciousness, the afflicted consciousness, and the consciousness of mind. Vajra Cita is the vajra heart. Hūṃ is the essence of wisdom, the mantra of Samantabhadra. As stated in the Ashes Sutra: "The vajra that transcends the three consciousnesses is the nature of the heart perfected in the five wisdoms." A A A Vajra Patra Samanta Oṃ. The three As are: the suchness of equality, the emptiness of the dharma realm, and the non-proliferation of the nature realm. Vajra is the vajra, and Patra Samanta is Samantabhadri. A is that which has become the place. The three realms are completely pure and unconditioned, and thus abide everywhere. This is the mantra of Samantabhadri. The mantras of the Six Munis: Oṃ Muni Triṃ Svāhā. From one's own pride, the drop of light abides in Triṃ, generating the deva muni Sidthub Dzin. Oṃ Muni Hūṃ Truṃ Svāhā. From one's own anger, the drop of light abides in Truṃ, generating the asura muni Nampar Gyalwa. Oṃ Muni Truṃ Svāhā. From one's own desire, the drop of light abides in Truṃ, generating the human muni Shakya Sengé. Oṃ Muni Braṃ Svāhā. From one's own ignorance, the drop of light abides in Braṃ, generating the animal muni Nampar Nönpa. Oṃ Muni Kṣaṃ Svāhā. From one's own miserliness, the drop of light abides in Kṣaṃ, generating the preta muni Nampar Nangjé. Oṃ Muni Ye Svāhā. From one's own hatred, the drop of light abides in Yer, generating the hell muni Chökyi Gyalpo. If the mantras of the Six Munis are explained as the path of skillful means, then in the space of the consort, the seed syllables of the six realms are complete: the white A of the devas, the yellow Su of the asuras, the blue Nri of humans, the red Tri of pretas, the smoky Du of animals, and the reddish-black Tri of hells. These are those to be tamed. The tamers are: the seed syllables of the six afflictions abide in Triṃ and the other six. At the time when the Father and Mother enjoy bliss, extinguish the fire of hatred, extract the poison of desire, dispel the darkness of ignorance, crush the mountain of pride, and melt the iron of jealousy.
Chinese
拉，是愤怒的阳性能量发出。像这样，因为能够战胜业和烦恼，所以是能胜者。如是说，又从幻化灰烬中，双三种子彼安乐，定生自智所成故，二生聚合得相遇。如是说而明了。嗡 诶 五智具足。哈 嘿 杰 此降临。巴嘎瓦纳。薄伽梵。玛哈嘎如尼嘎 大悲。 德日 萨 吽。 一眼看或作一显现。萨玛雅 斯东 誓言之时已到。 扎 吽 邦 霍。 如是，从扎生出白色铁钩母，从吽生出黄色绢索母，从邦生出红色铁索母，从霍生出绿色铃杵母四者，观想迎请降临于前方虚空。总的来说，收集文字有四种方式：用词语解释来收集，用力量来收集，用符号来收集，用类别来收集。这属于用韵律来收集，与 嗡 班杂 萨玛雅 嗡 相合。那是身。嗡 班杂 萨玛雅 嗡 是语。吽 班杂 萨玛雅 吽 是意。梭 班杂 萨玛雅 梭 是功德。哈 班杂 萨玛雅 哈 是事业，即以自我的等持所生的本尊坛城，以及从成就处迎请的坛城一切，了知身语意功德事业五种自性，从一切到一切无有分别，仅此而已。是抛掷智慧之花。从自我的剩余菩提心中，生起四十二坛城，那是怎样的一种呢？从自性成就之处，首先是请闻，其次是请起，第三是迎请。如果用藏语说，祈请： 杰 杰 薄伽梵。 具足大悲者。 您的身语意坛城请赐予我。如是祈请。嗡 阿 吽 梭哈。 巴 巴 巴 巴 巴。 扎 扎 扎 扎 扎。 萨 萨 萨 萨 萨。 玛 玛 玛 玛 玛。 亚 亚 亚 亚 亚。 嗡 阿 吽 梭哈。 嗡 智慧之王身语意。 功德事业无与伦比。如是，以了知如是之义的智慧，胜过二边的国王。佛的身语意功德事业二十五种任运成就的稀有无与伦比者，现在就与我合一。
English
La, it is the emanation of the male energy of anger. Thus, because one is able to overcome karma and afflictions, one is the Victorious One. As it is said, also from the ashes of illusion, those twin three seeds are bliss, by the arising of self-awareness, the union of the two arising is said to be encountered. Thus it is clear. OM E Five Wisdoms Complete. Ha Hi Kye Come Hither. Ba Ga Ba Na. Bhagavan. Maha Karunika Great Compassionate One. Tri Sha Ho. Look with one glance or make one appearance. Samaya Stom The time of the vow has come. Dza Hum Bam Ho. Thus, from Dza arises the white iron hook mother, from Hum arises the yellow lasso mother, from Bam arises the red iron chain mother, from Ho arises the green bell mother, visualize inviting and descending in the space in front. In general, there are four ways to gather letters: gathering by explaining words, gathering by power, gathering by symbols, and gathering by categories. This belongs to gathering by rhythm, and is combined with OM Vajra Samaya OM. That is the body. OM Vajra Samaya OM is speech. Hum Vajra Samaya Hum is mind. Sva Vajra Samaya Sva is qualities. Ha Vajra Samaya Ha is activity, that is, the mandala of the deity generated by my samadhi, and all the mandalas invited from the place of accomplishment, realizing the five natures of body, speech, mind, qualities, and activities, from all to all without distinction, only this. It is throwing the flower of wisdom. From the remainder of my bodhicitta, how is it that the forty-two mandalas are generated? From the place of self-accomplishment, first is to request to hear, second is to request to arise, third is to invite. If expressed in Tibetan, pray: Kye Kye Bhagavan. Possessing great compassion. Please grant me your mandala of body, speech, and mind. Thus pray. OM AH HUM SOHA. Ba Ba Ba Ba Ba. Dza Dza Dza Dza Dza. Sa Sa Sa Sa Sa. Ma Ma Ma Ma Ma. Ya Ya Ya Ya Ya. OM AH HUM SOHA. OM King of Wisdom, body, speech, and mind. Qualities and activities are incomparable. Thus, with the wisdom of knowing the meaning of suchness, the king who overcomes the two extremes. The wondrous incomparable one who spontaneously accomplishes the twenty-five qualities and activities of the Buddha's body, speech, mind, qualities, and activities, now unite with me.
Chinese
因此，就在当下，通过将佛陀的身语意，与我的身语意三者融合为一，请使我与大手印相结合。因此，请将您的五身圆满成就且无别的广阔大手印，与我的身语意三者无分别地融合为一。也用藏语这样祈请。略作解释，这里仅仅说第七品是语品，为何要对身语意功德事业五者都祈请成就呢？因为仅仅是通过语来祈请和祈祷对身语意功德事业五者祈请成就，所以是语品。五身是：法身如同虚空般证悟，报身于欲妙中安乐受用，化身随所欲调伏而自在，现证菩提之身如幻，金刚身是无为法。五语是：无有文字是法身之语，离言说；现证菩提智慧之语，无分别；报身之语如明镜般显现色相；化身梵天之语以六十支分宣说；金刚身之语是无为法。五意是：无分别之意是明镜般智慧，对一切明晰了知的意是法界智慧，大乐之意是平等性智慧，度化众生之意是妙观察智慧，金刚身之意是成所作智慧。五功德是：刹土是以慈悲化身调伏的刹土，宫殿是摄集于慈爱的家中的功德，光芒是以舍心普照的功德，永恒之座是证悟遣除障碍的功德，受用是恒常安住喜乐而满足愿望。五事业是：寂静是不生，增长是周遍自性不间断，威猛是显现，任运成就是无有因缘勤作而本自成就，猛厉是：能在一瞬间摧毁邪见者的外道，痛苦者的地狱，饥渴者的饿鬼，以及傲慢者的声响。像这样，一一计算，成为五五之数，因此称为大。嗡 班匝 萨玛雅 吽。（藏文，梵文天城体：，梵文罗马拟音：Oṃ vajra samaya hūṃ，汉语字面意思：嗡，金刚，誓言，吽），这是用印度语说的。
English
Therefore, right at this moment, by uniting the body, speech, and mind of the Buddha with my own body, speech, and mind, please unite me with the Mahamudra. Therefore, please unite your vast Mahamudra, which is the spontaneous accomplishment and identity of the five bodies, with my body, speech, and mind, indivisibly as one. Thus, I also urge in Tibetan. To explain briefly, here it is merely said that the seventh chapter is the chapter of speech, so why is it that one urges the accomplishment of all five—body, speech, mind, qualities, and activities? Because it is only through speech that one urges and prays for the accomplishment of the five—body, speech, mind, qualities, and activities—therefore, it is the chapter of speech. The five bodies are: the Dharmakaya is realized like the sky; the Sambhogakaya enjoys bliss in desires; the Nirmanakaya freely tames as desired; the body of perfect enlightenment is like illusion; and the Vajrakaya is unconditioned. The five speeches are: without letters, the speech of the Dharmakaya is beyond expression; the speech of perfect enlightenment wisdom is without conceptualization; the speech of the Sambhogakaya appears as forms like a mirror; the speech of the Nirmanakaya, the speech of Brahma, expresses with sixty branches; and the speech of the Vajrakaya is unconditioned. The five minds are: the non-conceptual mind is mirror-like wisdom; the mind that knows everything clearly is the wisdom of the Dharmadhatu; the mind of great bliss is the wisdom of equality; the mind that liberates beings is discriminating wisdom; and the mind of the Vajrakaya is accomplishing wisdom. The five qualities are: the realm is the realm tamed by the compassionate incarnation; the palace is the quality of gathering into the home of loving-kindness; the rays of light are the quality of radiating everywhere with equanimity; the eternal throne is the realization of the quality of dispelling obscurations; and the enjoyment is fulfilling desires with constant abiding joy. The five activities are: pacifying is unborn; increasing is the uninterrupted nature of pervasiveness; magnetizing is manifested; spontaneously accomplishing is primordially accomplished without causes, conditions, effort, or exertion; and wrathful is: instantly destroying the heretics with wrong views, the hells of the suffering, the pretas of hunger and thirst, and the sounds of the arrogant. Thus, counting each one, they become five fives, therefore it is called great. Oṃ vajra samaya hūṃ. (藏文，梵文天城体：，梵文罗马拟音：Oṃ vajra samaya hūṃ，汉语字面意思：嗡，金刚，誓言，吽) This is said in the Indian language.