English
The essence of the earth family, combined with the imperative word "Phat." Similarly, Om Maha Ratna Rinchen. Dharo Maha Krodhi Shwari Jwala Ni Hum Phat. Om Maha Padma Padma Dharo Maha Krodhi Shwari Jwala Ni Hum Phat. Om Maha Karma Le Dharo Maha Krodhi Shwari Jwala Ni Hum Phat. The two, the doer and the done. Hum Hum Hum. The seed of wisdom, Vajra Citta (Tibetan: བཛྲ་ཙིཏྟ，Sanskrit Devanagari: वज्रचित्त，Sanskrit Romanization: vajracitta, Chinese literal meaning: Diamond Mind), Vajra Mind, Om, the essence of means, namely the doer Samantabhadra. Ah Ah Ah, the seed of Dharmadhatu. Vajri Bhadra Samanta (Tibetan: བཛྲི་བྷ་དྲ་ས་མནྟ，Sanskrit Devanagari: वज्रभद्रसमन्त，Sanskrit Romanization: vajrabhadrasamanta, Chinese literal meaning: Diamond All Good), Vajra Samantabhadri, Ah, is the essence of wisdom, namely the mantra of the female doer. The Om, etc., of the six conquerors are the highly praised Muni Conqueror, Trang is the doer, namely surpassing by the doer of desirable qualities, is the seed of the gods. Svaha is the meaning of laying the foundation for the sake of pacifying the habitual tendencies of each class of beings. Similarly, Om Muni Hum Trang is putting on armor, namely the seed of the Asuras. Svaha. Om Muni Srung, Sara encircling, namely having a broad mind, is the seed of humans. Svaha. Om Muni Trang, is Pra Hote, with the meaning of bowing, is the seed of animals. Svaha. Om Muni Ksham Kshara, is suffering, is the seed of pretas. Svaha. Om Muni Ye, is the place of degradation, is the seed of hell beings. Om is the guide. Ehi Ehi, Come Come, Bhagavan, the Blessed One, Maha Karunika, the Great Compassionate One, Drishya Ho, Behold, Samaya Tvam, it is time. Please listen. Inviting: Ja Hum Bam Ho, the way of inviting is, Hook Bind Subdue Please. Om Ah Hum Svaha Ba Ba Ba Ba Ba. Ja Ja Ja Ja Ja. Sa Sa Sa Sa Sa. Ma Ma Ma Ma Ma. Ya Ya Ya Ya Ya. Om Ah Hum Svaha. Thus, my samaya body, speech, mind, qualities, activities, etc., the samaya that is indivisible like a vajra, is the doer of realizing the fruit of all the Tathagatas, the five dharmas and non-duality. Thus, throwing the flower of awareness, please accept. Om is the guide of the song of requesting accomplishment. Calling upon the king who is at ease in his own awareness wisdom, the body, speech, mind, qualities, and activities of the Tathagatas, is a wonderful dharma that is superior to others. May that one, at this very moment, be inseparably and equally united here, with the great mudra of the wisdom goddess's three vajras, please unite my three doors.
Chinese
如是说后，五智之水流从顶门融入，头之五处，五部灌顶尊显现。三处，金刚三之诸尊放光。诶玛吙！如是无言之义，惊奇且甚希有之法，如何耶？圆满佛陀一切之遍行法身语，乃是名声之音声与施设之名相，以及言说之词句等一切所超离之无言语，以此开启，则成为显现种种音声之基础。如来语之秘密，于一亦显现语之坛城六十支分等，乃是于所化之境，不可思议之刹土一切遍布，且以各自之语言沟通，各自显现音声、名相、词句，然一切显现亦不离甚深广大之语手印，故为殊胜。一切续部之殊胜，幻化网续部中，具有果位大乐之自明觉智语之义，如何生起耶？轮回涅槃一切音声，不染能取所取，故如莲花之状态。解脱，乃是超越与趋向解脱之道，束缚，乃是轮回之音声，如是所说一切，皆不染执相，故为语之殊胜。一切高低乘，以及颠倒之外道，以及其他一切有情之音声，于义上，皆为显空不二之体性，本自成佛，摄集于金刚语中，仅是摄集，然亦未动摇，如是于十方显现之音声，如莲花不染水一般，以无执无著之状态宣说，故从二边解脱，无有止息。
English
Having said this, the stream of the five wisdoms dissolves from the crown of the head, and the five empowerment deities of the five families become clear in the five places of the head. In the three places, the deities of the three vajras blaze. Emaho! The meaning of the inexpressible is wonderful and most amazing, how is it? The all-pervading Dharmakaya speech of all perfect Buddhas is the sound of fame, the name of designation, and the inexpressible speech that transcends all words, etc. By opening this, it becomes the basis for the clear emergence of various sounds. The secret of the speech of the Tathagatas, even in one, the mandala of speech appears with sixty branches, etc., which pervades all the inconceivable realms of the trainable beings, and communicates in their own languages, and each sound, name, and word appears separately, but all appearances do not deviate from the profound and vast mudra of speech, therefore it is supreme. The supreme of all tantras, in the tantra of the net of illusion, how does the meaning of the self-aware wisdom speech, which has the great bliss of the fruit, arise? Because all the sounds of samsara and nirvana are not stained by grasping and being grasped, they are like a lotus. Liberation is the path that transcends and leads to liberation, and bondage is the sound of samsara. All that is said is not stained by characteristics, therefore it is the supreme of speech. All high and low vehicles, and inverted heretics, and all other sentient beings' sounds, in meaning, are the nature of non-duality of appearance and emptiness, and are primordially enlightened. Collected in the Vajra speech, and even in the mere collection, it does not move from it, and the sound that appears in the ten directions is spoken in a state of non-attachment and non-grasping, just as a lotus is not stained by water, therefore it is liberated from the two extremes, without cessation.
Chinese
在宣说“ra”的时候，因为不可见，所以是不可言说的。这不可言说的意义之语，显现为各种各样的声音的来源，因此对于所有被调伏者来说，被称为语言一致，并且各自衡量和理解其意义。例如，就像释迦牟尼佛驱散麻醉一样，病人、医生、户主和妇女三者各自理解其意义一样，如来的一句话的声音，使他们理解所有符合各自福德的法，这就是一句话遍及一切，因此是至高之语之王，即梵音之语。在被调伏者的显现中，虽然显现为宣说了高低不同的无量乘，但世尊只落入真如，没有宣说其他。仅仅是为了调伏被调伏者而听到的各种法类而已。无论如何宣说所有经文的意义，因为意义是由法性真如来衡量的，所以是不可言说的。没有宣说任何东西，这是法身无生意义之语。那本身没有在文字中成立，并且智慧之语无法用声音表达，即使没有从舌尖发出言语，也是报身意之表征之语。以大悲自然成就之语的加持力来成办意义，是现证菩提智慧加持之语。以一个词清晰地表达与众生意乐相应的各种声音和意义，并且通过听闻来传达意义，是化身所说之词语。虽然如此清晰，但因为不可见，所以语的自性不可分割，因此是金刚之最，即无别金刚之语。同样，通过佛语来利益众生，虽然没有从不可言说的真如之性中移动，但这是由诸佛的共同性和被调伏者的意乐而自显的。例如，即使岩石的回声没有任何表达意愿、分别念和努力，也会因缘而出现声音的形式。从确定秘密的精髓本身来看，这总结了有多少自性语的坛城，并且更多的是三摩地语的坛城，这是揭示秘密咒语意义的章节，即第七章。
English
At the very moment of uttering "ra," it is inexpressible because it is invisible. That very speech of inexpressible meaning appears as the source of various sounds, therefore it is known as consistent speech for all those to be tamed, and they measure and understand its meaning individually. For example, just as when the Blessed One dispelled intoxication, the patient, the doctor, the householder, and the woman each understood its meaning differently, similarly, the sound of a single word of the Tathagata enables them to understand all the dharmas that accord with their respective merits. This is because a single word pervades all, therefore it is the supreme king of speech, namely the speech of Brahma. In the appearance to those to be tamed, although it appears as if countless vehicles of high and low status are spoken, the Bhagavan only falls into Suchness, and does not speak of anything else. It is merely that various categories of dharma are heard as a means of taming those to be tamed. However much the meaning of all the scriptures is spoken, because the meaning is measured by the Dharma-nature Suchness, it is inexpressible. Nothing at all is spoken, this is the Dharma-body unborn speech of meaning. That itself is not established in letters, and the speech of awareness-wisdom cannot be expressed in sound, even if words are not uttered from the tip of the tongue, it is the symbolic speech of the Sambhogakaya's intention. Accomplishing meaning through the power of the blessing of the speech of spontaneously accomplished compassion is the speech of manifest enlightenment awareness blessing. Clearly expressing various sounds and meanings that accord with the inclinations of beings with a single word, and conveying meaning through hearing, is the speech of words spoken by the Nirmanakaya. Although it is so clear, because it is invisible, the nature of speech is indivisible, therefore it is the supreme Vajra, namely the indivisible Vajra speech. Similarly, benefiting beings through the gateway of the Buddha's speech, although it does not move from the state of inexpressible Suchness, it is self-manifested from the commonality of the Buddhas and the inclinations of those to be tamed. For example, even the echo of a rock has no intention to express, no conceptualization, and no effort, yet it arises in the form of sound due to conditions. From the certainty of the secret essence itself, this summarizes how many mandalas of self-nature speech there are, and more so the mandala of Samadhi speech, this is the chapter revealing the meaning of secret mantras, namely the seventh chapter.
Chinese
这一章讲述了第四，后行修习之章。以及从续部的十种事物中修习时，生起因缘的咒语，束缚念诵的咒语和手印中的寂静咒语。毗玛拉说：念诵所作的咒语的字。因此，在第六章中，从不可思议的坛城中显现，念诵自己所修本尊的寂静广大咒语的字。第八章有三：历史，正文和名称。第一是：从那时起直到讲述。第二，正文有五：自性手印，殊胜三摩地手印，见手印，有戏论手印的三摩地之显示，以及从手印的类别中总结。第一是：幻化网等一颂。第二有三：手印之因，从中产生的五部总的誓言手印，以及从中散发出的各个本尊的手印。第一是：不动等一颂。第二是：嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和穆（藏文：མུཾ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆）二者等一颂。第三，各个本尊的手印有五：第一，五部手印中，主要本尊是父母尊：隐藏四字等二颂，以及毗卢遮那父母等其他四部的父母手印也是隐藏四字等八颂。第二，菩萨父母的手印是：乌 উৎপལ་ཀླུ་ཤིང་等三颂。第三，门神父母的手印是：四门等七句。第四，六能仁的手印是：六能仁等三句。第五，普贤父母的手印是：普贤等五句。第三，见的手印是：大手印的一颂。第四，有戏论手印有二：如何修习显现分别，以及它如何起作用。第一也有三：千佛，二万四千，以及修习不可思议任运成就的坛城。第一是：支分等三句。第二是：如是具有等三句。第三是：于彼等一句。第二，它起作用的方式是：十方等二颂。第五，总结手印的类别是
English
This chapter describes the fourth, the chapter on subsequent practice. And when practicing from the ten objects of the tantra, the mantra of arising cause, the mantra of binding recitation, and the peaceful mantras from the mudras. Vimala said: Recite the letters of the mantra that is done. Therefore, in the sixth chapter, from the manifestation in the inconceivable mandala, recite the letters of the peaceful and vast mantra of the deity one practices. The eighth chapter has three: history, text, and name. The first is: from then until the telling. Second, the text has five: the mudra of self-nature, the mudra of supreme samadhi, the mudra of view, the display of samadhi with elaboration of mudras, and the conclusion from the categories of mudras. The first is: Magical net etc. one verse. The second has three: the cause of the mudra, the general samaya mudra of the five families arising from it, and the mudras of the individual deities emanating from it. The first is: Akshobhya etc. one verse. The second is: Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) and Mum (藏文：མུཾ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆) etc. one verse. Third, the mudras of the individual deities have five: First, among the mudras of the five families, the main deities are the father and mother deities: hiding four syllables etc. two verses, and the mudras of the other four families of father and mother deities, such as Vairochana father and mother, are also hiding four syllables etc. eight verses. Second, the mudras of the bodhisattva father and mother deities are: Utpala klu shing etc. three verses. Third, the mudras of the doorkeeper father and mother deities are: four doors etc. seven lines. Fourth, the mudras of the six Thubpas are: six Thubpas etc. three lines. Fifth, the mudras of the Samantabhadra father and mother deities are: Samantabhadra etc. five lines. Third, the mudra of view is: one verse of the Mahamudra. Fourth, the mudra with elaboration has two: how to train in the differentiation of appearances, and how it functions. The first also has three: a thousand Buddhas, twenty-four thousand, and training in the spontaneously accomplished mandala of Samayas. The first is: limbs etc. three lines. The second is: thus possessing etc. three lines. The third is: on that etc. one line. Second, the way it functions is: ten directions etc. two verses. Fifth, summarizing the categories of mudras is