English
Since various appearances are continuous and uninterrupted, the nature of whatever arises appears as a garland of Mālī. Hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Great compassion) is the mantra of Hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Great compassion) Gīta Rāga, the nature of showing and proclaiming how to subdue the sound of the Dharma, appears as the door of Gīrti melody. Om (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Om) is the mantra of Anirti Rāga Yāmi, the nature of being uncertain about anything because of accomplishing the benefit of beings through various actions, appears as the door of Nirti dance. Mai (藏文，梵文天城体：मै，梵文罗马拟音：mai，汉语字面意思：Compassion) is the mantra of Mai Dhāraṇī, the nature of great loving-kindness that benefits without discrimination because of knowing everything as non-dual, appears as the door of loving-kindness. Thlhiṃ (藏文，梵文天城体：थ्ल्हीं，梵文罗马拟音：thlhiṃ，汉语字面意思：None) is the mantra of Thlhiṃ (藏文，梵文天城体：थ्ल्हीं，梵文罗马拟音：thlhiṃ，汉语字面意思：None) Ni Ssa Raṃ Paya, the nature of great compassion that actually protects or removes obscurations with it, appears as the door of completely removing obscurations. Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) is the mantra of Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) Svarāja Ya, the nature of great bliss that is always good and accomplishes meaning without regret because the field of practice is purified by great compassion, appears as the door of Samantabhadra. Mūṃ (藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：Mūṃ) is the mantra of Mūṃ (藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：Mūṃ) Śrī Arāgāya, the nature of great equanimity that subdues with great wisdom that is free from suffering and is gentle or equal, appears as the door of Mañjuśrī. Thus, the meaning of the mantra is combined with the four immeasurables. Dhū (藏文，梵文天城体：धु，梵文罗马拟音：dhū，汉语字面意思：Smoke) is the mantra of Jaḥ Dhūpe Prabhe Śa, the nature of the miraculous power of samādhi that makes one most satisfied, appears as the door of Dhūppe. Pu (藏文，梵文天城体：पु，梵文罗马拟音：pu，汉语字面意思：Flower) is the mantra of Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) Puṣpe Abhe Śa, the nature of the miraculous power of empowerment that makes one understand, appears as the door of Puṣpe. Vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：Light) is the mantra of Vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：Light) Dīpa Sugiri, the nature of the miraculous power of blessing that makes it appear to others, appears as the door of Āloke. Ho (藏文，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：Offering) is the mantra of Ho Gandhe Citta, the nature of the miraculous power of offering that makes one pleased, appears as the door of Gandhe. The meaning of the door: When beings enter the path, first, through the four doors of liberation, all doubts and superimpositions are cut off. In the middle, one meditates in this way, and finally, it is spontaneously accomplished in the nature of the result. The Buddhas also accomplish the benefit of others through this door, so it is combined with the door. Ya is the Dharma of all.
Chinese
འི་自性是空性的解脱法性，是显现的门。忿怒尊雅曼达嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）阎魔敌（Yamāntaka），是死亡的克星，摧毁尽头的死神，安住于空性之门。这是它的意思。塔（Thā）是显空无相的解脱法性，是显现的门。大威力忿怒尊摧毁执空之相。因此，无相解脱安住于门。这是它的意思。舍（Hrīḥ）是本初圆满菩提心，是无愿的解脱法性，是显现的门。马头明王以希望和分别念摧毁勤作。因此，我圆满，无愿安住于门。这是它的意思。吽（Hūṃ）是无作而光明，是善巧方便的解脱法性，是显现的门。甘露旋绕，摧毁真实的执着和障碍。因此，无作大方便，自性光明之门。本初我本具，忿怒尊之法。以文字之法性，显现于觉性。这是它的意思。仲敦巴的笔录中说：雅雅曼达嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），哈比格南达嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），舍贝玛达嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），吽般若达嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），这是咒语的意义。扎（Jaḥ）是以布施之方便引导众生利益的法性，是显现的门。铁钩的法性，以布施引导众生之门。这是它的意思。吽（Hūṃ）是以悦耳之语宣说秘密意义的法性，是显现的门。绳索的法性，悦耳之语说意义，下门束缚恶业。这是它的意思。榜（Baṃ）是以调伏者的利益如实行持的法性，是显现的门。铁链的法性，行持众生之利益，遮止邪道之门。这是它的意思。吼（Hoḥ）是与无杂圆满之意义相符的法性，是显现的门。铃铛的法性，与众生利益相符，是欢喜之门。总集四解脱门，八尊父母安住于此。断除八种邪见，安住于守护之自性。这是它的意思。珍（Treṃ）是以无共同菩提七支的自性，为了自性大寂静，是天中之天之法性，是显现的门。法主丹巴仁波切的笔录中说：天中之天是寂静的续部，或者帝释天指示菩提道，秘密即是秘密真言。
English
The nature of 'i' is the Dharma nature of liberation of emptiness, the door of manifestation. Wrathful Yamāntaka (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) , the slayer of death, destroys the death at the end, and abides in the door of emptiness. That is its meaning. Thā is the Dharma nature of liberation without the characteristics of appearance and emptiness, the door of manifestation. The wrathful, mighty one destroys the characteristics of grasping emptiness. Therefore, the signless liberation abides in the door. That is its meaning. Hrīḥ is the mind of enlightenment complete from the beginning, the Dharma nature of desirelessness, the door of manifestation. Hayagriva destroys effort with hope and conceptualization. Therefore, I am complete, desireless, abiding in the door. That is its meaning. Hūṃ is luminosity without action, the Dharma nature of skillful means, the door of manifestation. Nectar swirls, destroying true clinging and obstacles. Therefore, the door of effortless great means, the nature of luminosity. From the beginning, I am spontaneously complete, the Dharma of the wrathful one. By the Dharma nature of letters, it appears to awareness. That is its meaning. In the notes of Dromtönpa, it is said: Ya Ya Yamāntaka (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Ha Bighnāṃtaka (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Hrīḥ Padmāntaka (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Hūṃ Prajñāntaka (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), this is said to be the meaning of the mantra. Jaḥ is the Dharma nature of leading beings to benefit by the means of generosity, the door of manifestation. The Dharma nature of the iron hook, the door of leading beings by generosity. That is its meaning. Hūṃ is the Dharma nature of speaking secret meanings with pleasant speech, the door of manifestation. The Dharma nature of the rope, pleasant speech speaks meaning, the lower door binds bad karma. That is its meaning. Baṃ is the Dharma nature of truly practicing the benefit of those to be tamed, the door of manifestation. The Dharma nature of the iron chain, practicing the benefit of beings, the door of stopping wrong paths. That is its meaning. Hoḥ is the Dharma nature that accords with the meaning of unmixed completeness, the door of manifestation. The Dharma nature of the bell, according with the benefit of beings, is the door of joy. In the collection of the four liberation doors, the eight fathers and mothers reside. The eight groups of wrong views are destroyed from the beginning, abiding in the nature of protection. That is its meaning. Treṃ is the Dharma nature of the God of Gods, for the nature of great peace, with the nature of the seven limbs of uncommon enlightenment, the door of manifestation. In the notes of Dharma Lord Dampa Rinpoche, it is said: The God of Gods is the peaceful tantra, or Indra shows the path of enlightenment, the secret is the secret mantra.
Chinese
又说导师如是说。 仲（藏文：དྲུཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思）是以五种或十种力量的自性，为了调伏如争斗者，显现非天之能仁法性的门。法主说：非天以力大或喜好争斗之故。如是说。 仲（藏文：སྲུཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思）是以五根的自性，为了以欲望自满和关闭根门来调伏，显现人之能仁法性的门。法主说：人王释迦能仁，或者人王五根明晰且智慧敏锐之故。如是说。 仲（藏文：བྲཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思）是以神变足四的自性，为了调伏以四足等从无明以法性而行者，显现旁生之能仁法性的门。 仲（藏文：ཀྵཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思）是以四正断的自性，为了以断除欲望而不生果来调伏，显现饿鬼之能仁法性的门。耶（藏文：ཡེ་，梵文天城体：，梵文罗马拟音：，汉语字面意思）是以四念住的自性，为了忆念先前的业，消除浓厚的邪见，救度被痛苦所迷惑者，显现地狱之能仁法性的门。第二，从“仲（藏文：བྷྲཱུྃ，梵文天城体：，梵文罗马拟音：，汉语字面意思）空性”至“门”，以及从四事业下方的“瓦（藏文：ཤྭ，梵文天城体：，梵文罗马拟音：，汉语字面意思）内外”至“显现法生之法性的门”之间所显示的，如来彼等一切安住于何处，仲（藏文：བྷྲཱུྃ，梵文天城体：，梵文罗马拟音：，汉语字面意思）是自性周遍任运成就的十八界空性，象征宫殿的法性，并且是显现安住于彼之门。瓦（藏文：ཤྭ，梵文天城体：，梵文罗马拟音：，汉语字面意思）以瓦萨尼之声，是显现内外各种处所和次第累积之要素的法性的门。达（藏文：དྷ，梵文天城体：，梵文罗马拟音：，汉语字面意思）是达玛达图，即法界，是显现秘密虚空界之婆伽的法性的门。后面这两个字结合起来，铁疏解释为五种智慧，如此一来，玛和哈就作为特别的词语来使用，五者，空性智慧和如明镜等，是结合咒语的字句来解释的。第三，从上方的“诶忿怒”至“是显现摄集之法性的门”之间所显示的，诶是显现猛烈忿怒之法性的门。 旺是显现寂灭一切边之法性的
English
Also, the teacher said so. Drum (Tibetan: དྲུཾ, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning:) is the nature of five or ten powers, in order to subdue those who act like contenders, it is the door of manifesting the Dharma nature of the Non-Godly Sage. The Dharma Lord said: Because the Non-Gods are powerful or fond of fighting. Thus he spoke. Srum (Tibetan: སྲུཾ, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning:) is the nature of the five senses, in order to subdue by being content with desire and closing the doors of the senses, it is the door of manifesting the Dharma nature of the Human Sage. The Dharma Lord said: The human king Shakyamuni, or the human king's five senses are clear and the intelligence is sharp. Thus he spoke. Bram (Tibetan: བྲཾ, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning:) is the nature of the four miraculous legs, in order to subdue those who move with four legs and so on from ignorance by Dharma nature, it is the door of manifesting the Dharma nature of the Animal Sage. Sham (Tibetan: ཀྵཾ, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning:) is the nature of the four perfect abandonments, in order to subdue by abandoning desire and not producing fruit, it is the door of manifesting the Dharma nature of the Hungry Ghost Sage. Ye (Tibetan: ཡེ་, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning:) is the nature of the four close mindfulnesses, in order to remember the previous deeds, eliminate the dense wrong views, and liberate those who are intoxicated by suffering, it is the door of manifesting the Dharma nature of the Hell Being Sage. Secondly, from "Bhrum (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning:) emptiness" to "door," and from below the four activities, from "Sha (Tibetan: ཤྭ, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning:) inner and outer" to "the door of manifesting the Dharma nature of the origin of Dharma," it is shown that where do all those Tathagatas reside? Bhrum (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning:) is the nature of the eighteen realms of emptiness, spontaneously accomplished, symbolizing the Dharma nature of the palace, and it is the door of manifesting the abode in it. Sha (Tibetan: ཤྭ, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning:) with the sound of Shvasani, is the door of manifesting the Dharma nature of various inner and outer places and the elements accumulated in order. Dha (Tibetan: དྷ, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning:) is Dharmadhatu, that is, the origin of Dharma, it is the door of manifesting the Dharma nature of Bhaga in the secret sky realm. These last two words are combined, and the Iron Commentary explains them as the five wisdoms. In this way, Ma and Ha are used as special words, and the five, emptiness wisdom and like a mirror, etc., are explained by combining the syllables of the mantra. Thirdly, from the above "E wrathful" to "is the door of manifesting the Dharma nature of gathering," it is shown that E is the door of manifesting the Dharma nature of fierce wrath. Vam is the Dharma nature of manifesting the pacification of all ends