English
Is due to attachment to those to be tamed, hence it is Amitabha. Is due to holding various wisdoms for the benefit of those to be tamed, hence it is Amoghasiddhi. The first of each mantra of the five mothers, mūṃ (མཱུྃ, मूṃ, mūṃ, mother) lāṃ (ལཱྃ, लाṃ, lāṃ, la) māṃ (མཱྃ, माṃ, māṃ, ma) pyāṃ (པྱཱྃ, प्याṃ, pyāṃ, pya) tāṃ (ཏཱྃ, ताṃ, tāṃ, ta) these five are the root mantras of the five mothers, the seed syllables of the generation stage. Its intrinsic nature is mūṃ dhā tu śwa ri (མཱུྃ་དྷཱ་ཏུ་ཤྭ་རི, मूṃ धातु श्वरि, mūṃ dhātu śvari, Mother Realm自在) is the self-purified Dharma Realm自在母. lāṃ te ṣa ra ti (ལཱྃ་ཏེ་ཥ་ར་ཏི, लाṃ ते ष रति, lāṃ te ṣa rati, La Di Sha Ra Di) is the attendant of all Buddhas, namely Buddha Eye Mother. māṃ mo ha ra te (མཱྃ་མོ་ཧ་ར་ཏེ, माṃ मोह र ते, māṃ moha rate, Ma Mo He Ra Di) is the Mamaki Mother who regards sentient beings as her own. pyāṃ rā ga ra ti (པྱཱྃ་རཱ་ག་ར་ཏི, प्याṃ राग रति, pyāṃ rāga rati, Bi Ya Re Ga Ra Di) is the White-Clad Mother who is not stained by the defilements of faults. tāṃ ba jra ra ti (ཏཱྃ་བཛྲ་ར་ཏི, ताṃ वज्र रति, tāṃ vajra rati, Da Wa Zhi Re Di) is the Tara who liberates sentient beings from samsara. Secondly, the mantras of the father and mother Bodhisattvas of Mind also have two aspects. The father's kṣi traṃ hri jriṃ (ཀྵི་ཏྲཾ་ཧྲི་ཛྲིཾ, क्षि त्रं ह्रि ज्रिं, kṣi traṃ hri jriṃ, Ke Shi Chuang He Li Zi Leng) these four are the root mantra and the seed syllable of the generation stage. hi rā dza yaḥ (ཧི་རཱ་ཛ་ཡཿ, हि राज यः, hi rāja yaḥ, Hei Re Za Ya) acts for the benefit of sentient beings like an eye, hence it is the King. ā garbha yaḥ (ཨཱ་གརྦྷ་ཡཿ, आ गर्भ यः, ā garbha yaḥ, A Ga Re Ba Ya) is the treasury from which all desired things arise. ha hūṃ pa dma ba da (ཧ་ཧཱུྃ་པདྨ་བ་ད་, ह हūṃ पद्म बद, ha hūṃ padma bada, Ha Hum Ba De Ma Ba Da) is without attachment and captivating, hence possesses a lotus-like face. ku ru pna hri (ཀུ་རུ་པྣ་ཧྲི་, कु रु प्न ह्रि, ku ru pna hri, Gu Ru Ba Na He Li) acts for the benefit of sentient beings like a vajra. The four mothers' hūṃ trāṃ hrī āḥ (ཧཱུྃ་ཏྲཱྃ་ཧྲཱི་ཨཱཿ, हūṃ त्राṃ ह्रī आः, hūṃ trāṃ hrī āḥ, Hum Zha Ang He Li A) are the root mantra and seed syllable. lā sye sa ma ya stāṃ (ལཱ་སྱེ་ས་མ་ཡ་སྟཱཾ, ला स्ये स मय स्तां, lā sye sa maya stāṃ, La Si Ye Sa Ma Ya Si Dang) is the one who possesses a charming demeanor, the receiver of the vows of all Buddhas. mā le sa ma ya ho (མཱ་ལེ་ས་མ་ཡ་ཧོ་, मा ले स मय हो, mā le sa maya ho, Ma Lie Sa Ma Ya Hou) abides in the vows of all Buddhas through dharani and samadhi. gī rti rā go haṃ (གཱིརྟི་རཱ་གོ་ཧཾ, गीर्ति रागोहं, gīrti rāgohaṃ, Ge Er Di Re Guo Hang) is the one who is attached to sentient beings like a beautiful song, namely me. ni rti rā ga yā mi (ནིརྟི་རཱ་ག་ཡཱ་མི་, नृति राग या मि, nṛti rāga yā mi, Ni Re Di Re Ga Ya Mi) is the one who is attached to sentient beings through activities like dancing. That's it. Thirdly, the mantras of the father and mother Bodhisattvas of Speech also have two aspects. The father's mai thliṃ hūṃ muṃ (མཻ་ཐླྷིཾ ཧཱུྃ་མུྃ, मै थ्लिं हūṃ मुṃ, mai thliṃ hūṃ muṃ, Mai Te Leng Hum Mu) are the root mantra and seed syllable. dha ra ṇi (དྷ་ར་ཎི་, धरणि, dharaṇi, Da Re Ni) is to embrace sentient beings with love. swā hā (སྭཱ་ཧཱ་, स्वाहा, svāhā, Suo Ha) is to make it firm. ni swa raṃ bha re ya swā hā (ནི་སྭ་རྃ་བྷ་རེ་ཡ་སྭ་ཧཱ་, नि स्वरं भरे य स्वाहा, ni svaraṃ bhare ya svāhā, Ni Suo Re Ang Ba Re Ye Suo Ha) is to eliminate thick or difficult to purify obscurations. swa ra dza ya swā hā (སྭ་ར་ཛ་ཡ་སྭཱ་ཧཱ་, स्वर जय स्वाहा, svara jaya svāhā, Suo Re Za Ya Suo Ha) is to both samsara and nirvana
Chinese
的居处，是本性普贤王如来。《》Śrī āṃ rā ga ya svā hā（藏文，श्री आं रा ग य स्वा हा，Śrī āṃ rā ga ya svā hā，吉祥，啊，ra，嘎，呀，梭哈）是不住二边的吉祥，是随顺有情。《》四母的zaḥ hūṃ baṃ hoḥ（藏文，，，，）是根本咒和种子。《》dhu pe pra be śa（藏文，，，，）是戒律的妙香进入所化众生的相续。《》puṣpe ā be śa（藏文，，，，）是菩提心之花盛开的雨降在所化众生的相续中。《》dī pa su khi ni（藏文，，，，）是以智慧的明灯遣除无明的黑暗。《》gandhe citta hoḥ（藏文，，，，）是以甘露的水饰使所化众生的相续得到满足。《》第四，门神父母的咒语分二，父亲的hūṃ hūṃ hūṃ hūṃ（藏文，，，，）四个是种子，其声音是saṃ hāraṇa（梵文天城体，संहारण，saṃhāraṇa，摄集）进行摄集，即摄集有伞盖者，或者在所化众生的相续中安立广大的功德。《》结尾的phaṭ（藏文，फट्）等的声音是asphāraṇa（梵文天城体，स्फारण，asphāraṇa，舒展）舒展或者抛掷，即令恶毒者四散。《》ya mān ta kṛ ta（藏文，यमान्तकृत्，yamāntakṛt，阎魔，终结，作者）是执持死主阎罗之相。《》big nā nta kṛt（藏文，विघ्नान्तकृत्，vighnāntakṛt，障碍，终结，作者）是穷尽障碍者。《》padma na ta kṛt（藏文，पद्मनतकृत्，padmanatakṛt，莲花，不，作者）是不为轮回之泥所染者。《》prajñā nta kṛt（藏文，प्रज्ञान्तकृत्，prajñāntakṛt，智慧，终结，作者）是摧伏烦恼之魔者。《》母亲的āṃ（藏文，आं）和phaṭ（藏文，फट्）与前相同。《》ma hā ba jra dha ro ma hā kro dhe śwa rā i jwa la ni hūṃ（藏文，，，，，，，）是说大金刚母，大忿怒自在炽燃母。《》同样地，ratna（藏文，रत्न）是珍宝。padma（藏文，पद्म）是声音保持原样，即莲花。karma（藏文，कर्म）是事业的忿怒母。《》第五，普贤父母的父亲的咒语是hūṃ hūṃ hūṃ（藏文，，，）三个是三界的心相续清净的三种智慧。《》vajra citta hūṃ（藏文，वज्रचित्तहूं）《认为是oṃ（藏文，ओं）》是说其即是所有佛陀的意金刚自性。《》母亲的a a a（藏文，अ अ अ）三个是三门三时三界无生。《》vajri bhadra sa manta a（藏文，वज्रिभद्रसमन्तअ）是说其即是清净为普贤母的自性。《》第六，能仁六尊的咒语是āṃ（藏文，आं）是咒语的集合加持，是五种智慧的自性。《》mune（藏文，मुने）是能仁。
English
is the abode, the nature is the Samantabhadra Buddha. Śrī āṃ rā ga ya svā hā (Tibetan, श्री आं रा ग य स्वा हा, Śrī āṃ rā ga ya svā hā, auspicious, ah, ra, ga, ya, svā hā) is the auspiciousness of not abiding in duality, following sentient beings. The four mothers' zaḥ hūṃ baṃ hoḥ (Tibetan, , , , ) are the root mantra and seed. dhu pe pra be śa (Tibetan, , , , ) is the incense of discipline entering the minds of those to be tamed. puṣpe ā be śa (Tibetan, , , , ) is the rain of blossoming Bodhicitta flowers falling on the minds of those to be tamed. dī pa su khi ni (Tibetan, , , , ) is dispelling the darkness of ignorance with the lamp of wisdom. gandhe citta hoḥ (Tibetan, , , , ) is satisfying the minds of those to be tamed with the water ornaments of nectar. Fourth, the mantras of the gatekeeper father and mother are divided into two. The father's hūṃ hūṃ hūṃ hūṃ (Tibetan, , , , ) are four seeds. Their sound is saṃ hāraṇa (Sanskrit Devanagari, संहारण, saṃhāraṇa, collection), which means to collect, that is, to collect those with umbrellas, or to establish great qualities in the minds of those to be tamed. The sounds of the final phaṭ (Tibetan, फट्) etc. are asphāraṇa (Sanskrit Devanagari, स्फारण, asphāraṇa, expansion) expanding or scattering, that is, scattering the malicious ones. ya mān ta kṛ ta (Tibetan, यमान्तकृत्, yamāntakṛt, Yama, end, author) is holding the form of the Lord of Death, Yama. big nā nta kṛt (Tibetan, विघ्नान्तकृत्, vighnāntakṛt, obstacles, end, author) is the one who exhausts obstacles. padma na ta kṛt (Tibetan, पद्मनतकृत्, padmanatakṛt, lotus, not, author) is the one who is not stained by the mud of samsara. prajñā nta kṛt (Tibetan, प्रज्ञान्तकृत्, prajñāntakṛt, wisdom, end, author) is the one who subdues the demons of afflictions. The mother's āṃ (Tibetan, आं) and phaṭ (Tibetan, फट्) are the same as before. ma hā ba jra dha ro ma hā kro dhe śwa rā i jwa la ni hūṃ (Tibetan, , , , , , , ) is said to be the Great Vajra Mother, the Great Wrathful自在 Burning Mother. Similarly, ratna (Tibetan, रत्न) is precious. padma (Tibetan, पद्म) is the sound kept as it is, that is, lotus. karma (Tibetan, कर्म) is the wrathful mother of activity. Fifth, the father's mantra of Samantabhadra father and mother is hūṃ hūṃ hūṃ (Tibetan, , , ) three are the three wisdoms that purify the mind streams of the three realms. vajra citta hūṃ (Tibetan, वज्रचित्तहूं) thought to be oṃ (Tibetan, ओं) is said to be the Vajra nature of the mind of all Buddhas. The mother's a a a (Tibetan, अ अ अ) three are the three doors, three times, three realms, and no birth. vajri bhadra sa manta a (Tibetan, वज्रिभद्रसमन्तअ) is said to be pure as the nature of Samantabhadri. Sixth, the mantra of the six Thubpas is āṃ (Tibetan, आं) is the collection of mantras, the blessing, and the nature of the five wisdoms. mune (Tibetan, मुने) is Thubpa.