Chinese
念诵等四者，以及金刚念诵四者，对于所念诵的对境，以及对此进行念诵的差别之外，视其要点为一，故知二者并不相违。其中，念诵者，乃是诸咒语从各种文字中产生，有声金刚念诵亦是风融入咒语的字形，或观想为声音而入，故是念诵真实咒语的修持。咒语之义者，乃是乐空之本尊与风心之本尊二者集合，或单独任一，若观想金刚念诵，则无论是生起次第，还是身远离，在此处皆观想风为本尊之形相，或观想为本尊之自性，故此是成办道，或是证悟之真实因。咒语之表诠者，乃是以表诠象征之义，而以表诠之名称命名，风本身因缘而生之乐明无分别之状态，若于体验中安住，则彼等之自性安住于乐明无分别中，若安立于此，则表诠金刚念诵亦是风融入中脉，从中脉升降与乐明无分别之体验相关联，从而增益风之显现，故此亦是彼之体性显现之故。风之胜义谛，不可言说之空性，彼亦以分别念与风俱生之法界中，以反复混合之方式而修习，如是修习即是胜义金刚念诵。因此，将语远离之次第真实安立为表诠金刚念诵，亦是合乎义理。而观想金刚念诵，乃是为了从生起次第直至未获得幻身之间，成就未成之事而修习，一旦成就幻身之次第，则彼亦成就。于心远离与幻身之次第中，表诠金刚念诵亦已成就，并向上增进，而于光明与双运之次第中，则彼即转为胜义金刚念诵。初学者所修之生起次第念诵，或进入圆满次第之时，所有被称为金刚念诵者，皆与言语相关联，故为有声金刚念诵。如是，此处之菩提心即为有声之。
English
The four, including recitation, and the four Vajra recitations, regarding the object of recitation and the differences in performing the recitation, are seen as having the same key point, so it is known that the two are not contradictory. Among them, recitation is that mantras arise from various letters, and vocalized Vajra recitation also involves wind entering the form of the mantra's letters, or entering by conceiving it as sound, so it is the practice of the actual collected mantra. The meaning of mantra is the union of the deity of bliss and emptiness and the deity of wind and mind, or either one individually. If visualizing Vajra recitation, whether in the generation stage or body isolation, here, the winds are visualized as the form of the deity, or as the nature of the deity, so this is the actual cause of accomplishing the path or realizing it. The symbolic representation of mantra is naming the meaning symbolized by the representation with the name of the representation. Since the wind itself experiences the state of bliss, clarity, and non-conceptuality arising from conditions, if one abides in the experience, then their nature abides in bliss, clarity, and non-conceptuality. If established in this, then the symbolic Vajra recitation is also the wind dissolving into the central channel, and from the rising and falling of the central channel, it is associated with the experience of bliss, clarity, and non-conceptuality, thereby enhancing the appearance of the wind, so this is also the manifestation of its essence. The ultimate truth of wind, the inexpressible emptiness, is also meditated upon in the realm of phenomena together with discursive thoughts and wind, by repeatedly mixing them. Meditating in this way is ultimate Vajra recitation. Therefore, establishing the stage of speech isolation as symbolic Vajra recitation is also reasonable. And visualizing Vajra recitation is practiced to accomplish what has not been accomplished from the generation stage until the attainment of the illusory body. Once the stage of the illusory body is accomplished, then it is also accomplished. In the stages of mind isolation and the illusory body, symbolic Vajra recitation is also already accomplished and progresses upwards, while in the stages of luminosity and union, it is transformed into ultimate Vajra recitation. All recitations of the generation stage practiced by beginners, or those called Vajra recitation when entering the completion stage, are related to speech, so they are vocalized Vajra recitation. Thus, here, the mind of enlightenment is vocalized.
Chinese
以意义的方式宣说，以有相的方式宣说，以表号的方式宣说，以胜义的方式宣说。这每一个又都有教和说两种。四者共同的外在教义是：文字三字等词语的表达，从口中真实地说出，或者声音总体在心中显现，生起次第乃至所有上下等咒师共同称道的。以有相的方式宣说：护法的风，四种；天女的风，四天女；支分风，勇士父母；遍行风，忿怒尊和忿怒母等，观想为佛陀自身之身相。以表号来表示咒语的真如之义，这是以表号宣说。胜义是宣说真如为咒语的自性。如果咒语之义是真如，那么表号也应表示那个意义，难道不会变成一体吗？有些人将呼气和吸气，以及胜义离戏，分别认知为二者，但在这里，四者的讲解方式或确定方式，必须以归于一个意义实物的方式宣说，所以将差别作为各自的基础是不好的。因此，表号所表示的意义和胜义的本体虽然是一体，但前者是从表号意义关联的角度宣说，后者是不依赖于表号，仅以胜义的方式宣说的差别。四种广说中，就具说咒语集合而言，文字的第一个短阿（ཨ་，梵文：अ，罗马转写：a，字面意思：无），虽然位于九个组的文字中间，但没有被十个文字组所束缚。那个阿字，十个组无法摧毁和分别，那是不被束缚和没有解脱的文字，知道遍布一切的短阿的自性，那是至高成就之处。十六个元音和三十二个辅音的文字，跟随九个数字组之后，各个辅音进入各个元音，以及重叠，变体，变音，语气等无尽的后加字，都被短阿的文字所控制和束缚，阿是它们生命的形态。
English
It is explained in terms of meaning, with characteristics, as a symbol, and in terms of ultimate truth. Each of these also has two aspects: teaching and explanation. The common external teaching in all four is: the expression of words such as the three syllables, spoken directly from the mouth, or the general sound appearing in the mind, up to the stage of generation, commonly known to all mantra practitioners, high and low. The explanation with characteristics is: the four types of protectors' winds, the four winds of the goddesses, the winds of the limbs, the hero and heroine, the pervasive winds, the wrathful deities and wrathful mothers, etc., are meditated upon as the form of the Buddha's own body. Explaining the meaning of the suchness of mantra through symbols is explained as symbolism. Ultimate truth is explained as the suchness being the essence of mantra. If the meaning of mantra is suchness, and the symbol also represents that meaning, wouldn't it become one? Some people identify breathing in and out, and ultimate non-elaboration, as separate, but here, the way of explaining or determining the four must be explained in a way that leads to one object of meaning, so it is not good to make the differences as separate bases. Therefore, although the meaning represented by the symbol and the essence of ultimate truth are one, the former is explained from the perspective of the relationship between symbol and meaning, and the latter is the difference explained in the way of ultimate truth alone, without relying on symbols. Among the four detailed explanations, in terms of the collection of mantras with expression, the first short A (ཨ་, Devanagari: अ, Romanization: a, Literal meaning: none) of the letters, although it is located in the middle of the nine groups of letters, is not bound by the ten groups of letters. That A syllable, which the ten groups cannot destroy or distinguish, is called the letter that is neither bound nor liberated. Knowing the nature of that pervasive short A is the place of supreme accomplishment. The sixteen vowels and thirty-two consonants, following the nine numerical groups, each vowel entering each consonant, as well as stacked letters, variations, phonetic changes, intonations, and so on, all the endless subsequent letters are controlled and bound by the short A syllable, and A is the form of their life.
Tibetan
་དང༌། དེ་དག་ནི་ཨ་ལ་ཕན་འདོགས་ཤིང་རྣམ་འགྱུར་གྱིས་ཚུལ་གྱིས་ཕན་ཚུན་ཡང་དག་པར་སྦྱོར་བའི་མཚོན་དོན་ནི་ གང་གིས་ཤེས་ན་འགྲོ་བའི་བླ་མ་སངས་རྒྱས་སུ་འགྱུར་རོ། །སྡེ་ཚན་དགུ་བགྲོང་ཚུལ་ལ་འགྲེལ་པ་འགའ་ཞིག་ལས། དབྱངས་ལ་རིང་སྡེ་དང་ཐུང་སྡེ་གཉིས་སུ་ཕྱེ་ནའང་རིམ་ལྔའི་འགྲེལ་པ་ཟླ་འོད་རྗེས་འབྲང་དང་བཅས་པ་ལས། དབྱངས་ལ་དབྱེ་བ་མཛད་པར་སྣ་ལྡན་གྱི་ཡི་གེ་སྡེ་ཚན་ལོགས་སུ་མཛད་པ་ལྟར་ལེགས་པར་མངོན་ལ། སྡེ་ཚན་བཅུར་བྱས་པའི་ཚེ། དེའི་སྟེང་དུ་ང་རོ་རྣམ་བཅད་ལྕེ་རྩ་ཅན་དང་མཆུ་ཅན་ཏེ་བཞི་ལ་གཞན་བྱུང་གི་སྡེ་པ་ཞེས་སྣོན་ནོ། །འདིར་གྲངས་དགུ་དང༌། དགུ་དབུས་ན་ཞེས་པ་གསུངས་རབ་ཡན་ལག་དགུ་ལ་འཆད་པ་ཚིག་དོན་མིན་ཞིང༌། ཤྲ་དྷ་ཀ་རས་ཚུལ་བཞི་དང་འབྲེལ་བའི་བཤད་པའི་རྣམ་གྲངས་ཆེས་མང་བ་བཤད་པ་ཡང་སྤྲོས་པ་ཙམ་ མོ། །འོན་ཀྱང་དཔེའམ་བརྡའ་ནི་སྔགས་བཏུ་བའི་གཞི་ཨཱ་ལི་ཀཱ་ལྀའི་དཀྱིལ་འཁོར་གྱི་དབང་དུ་བྱས་ནས། དབུས་ཀྱི་ཨ་ཐུང་ཡི་གེ་ཀུན་ཁྱབ་དུ་སྦྱར་བ་དེ་ཡིན་ལ། དེས་མཚོན་པའི་དོན་ནི། དང་པོ་འོད་གསལ་གྱི་རླུང་སེམས་གཅིག་པུ་དེ་ཉིད་ཕུང་པོ་ལྔ་དང་ཁམས་བཞི་སྟེ་དགུའི་དབུས་ཏེ་སྲོག་ཆོས་ཉིད་ཀྱི་ཚུལ་དུ་ཁྱབ་ལ། ཕུང་ཁམས་དེ་རྣམས་ཀྱི་དངས་མའི་རྣམ་འགྱུར་རླུང་བཅུ་རྣམ་རྟོག་འཁོར་དང་བཅས་པས་འགྲོ་བ་རྣམས་བསླད་ཅིང་བཅིངས་ཀྱང༌། འོད་གསལ་གྱི་སེམས་ལ་དེས་མ་གོས་ཤིང་མ་བཅིངས་པའི་གནས་ལུགས་རྟོགས་ན་གྲོལ་བ་དང༌། ཕུང་ཁམས་དགུའི་རྗེས་སུ་འཇུག་པ་ནང་རྩ་རླུང་ཐིག་ལེ་ཕྱི་གནས་ལུས་ལོངས་སྤྱོད་དཔག་ཏུ་མེད་པ་རྣམས་དབྱངས་གསལ་གྱི་བདག་ཉིད་རྩ་རོ་རྐྱང་ཁམས་ཁུ་ཁྲག་རླུང་ལྡང་ འཇུག་གི་མཐུ་ལས་བྱུང་བ་ཡིན་ཞིང༌། དེ་དག་ཐམས་ཅད་འོད་གསལ་གྱི་སེམས་ཀྱིས་བཅིངས་པ་སྟེ་ངང་དུ་གནས་པ་ནི། སྤྲིན་རྣམས་ནམ་མཁའི་ངང་དུ་གནས་པ་དང་འདྲ་ལ། དེ་དག་རྣམས་ཆོས་ཅན་དང་ཆོས་ཉིད་ཀྱི་འབྲེལ་བ་ཡང་དག་པ་ཕན་ཚུན་དུ་སྦྱོར་བ་གང་གིས་རྟོགས་པ་དེ་ཡང་གྲོལ་བའོ། །ཞེས་པ་འདི་ཙམ་ཞིག་ངེས་པར་རྟོགས་པར་བྱའོ། །དེ་ལས་ཡི་གེ་གསུམ་འཐུ་བ་ནི། དབྱངས་ཀྱི་ནང་ནས་འབྱུང་བ་སྟེ་ལྔའི་མཐའ་དྲུག་གི་གྲངས་དང་ཡང་དག་པར་ལྡན་པའི་ཨཱུ་རིང་པོ་དང༌། ཟླ་འོད་རྗེས་འབྲང་དང་བཅས་པ་ལས་སོགས་པ་དང་པོར་བསྒྱུར་ནས་མཐའི་དང་པོ་ཞེས་བྱ་བར་འདོན་པ་ལྟར་བྱ་སྟེ། ཆ་སྟེ་དབྱངས་ཀྱི་དང་པོ་ཨ་ཐུང་དང༌། ཐ་མ་བཅུ་དྲུག་པར་གནས་པ་ཨཿཚེག་དྲག་ཅན་ནོ། །གསལ་བྱེད་སྡེ་ཚན་ལྔ་པ་པ་སྡེ
Chinese
，那些是帮助阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的，并且以变化的方式互相正确结合的象征意义是，谁如果知道，就能成为众生的上师——佛。关于计算九个组的方式，在一些解释中，即使将元音分为长组和短组两类，但在五次第的解释《月光随行》等中，像将有鼻音的字母组单独分开一样，对元音进行分类显得更好。如果分为十个组，那么就在此基础上加上四个：有喉音和唇音的ང་རོ་རྣམ་བཅད，称为“其他来源的组”。这里，数字“九”和“九中央”并不是指对九部经典的解释，这并非词义。夏拉达卡拉（Śrāddhākara）所说的与四种方式相关的多种解释也只是赘述。然而，例子或象征是基于提取咒语的基础——阿黎嘎黎（ཨཱ་ལི་ཀཱ་ལི，梵文，ālikālī，梵文罗马拟音，阿黎嘎黎）的坛城。中央的短音字母“阿”与一切结合，这所象征的意义是：最初，唯一的光明风心，在五蕴和四界这九者之中，以生命法则的方式遍布。虽然这些蕴界之精华的显现——十种风和分别念之轮，迷惑和束缚着众生，但如果认识到光明心未被其沾染和束缚的实相，就能解脱。追随九蕴界，内部的脉、风、明点，外部的处所、身体、受用等无量事物，都是元音清明的自性，脉、腐烂、独脉、界、精、血、风升 降的力量所产生的。所有这些都被光明心所束缚，即安住于其本性中，就像云彩安住于虚空中一样。谁如果认识到这些法和法性之间的正确关系，也能解脱。务必理解这些。从中提取三个字母是：从元音中产生，与五的末尾六的数字完全对应的长音ཨཱུ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），以及像《月光随行》等首先翻译成“末尾之首”那样念诵。即部分，也就是元音的第一个短音ཨ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），以及位于第十六位的带重音的ཨཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。第五个辅音组是པ སྡེ。
English
, those are the symbols of helping A (ཨ་，Devanagari: अ，IAST: a，meaning: A) and correctly combining each other through the manner of transformation, that if one knows, one will become the guru of beings - the Buddha. Regarding the method of enumerating the nine categories, in some explanations, even if the vowels are divided into two categories, long and short, in the explanations of the Five Stages, such as "Following the Moonlight," it seems better to classify the vowels as if the nasalized letter category is made separate. When divided into ten categories, then on top of that, add four: the guttural and labial ང་རོ་རྣམ་བཅད, called "the category of other origins." Here, the number "nine" and "nine center" are not referring to the explanation of the nine divisions of scripture, which is not the meaning of the words. Śrāddhākara's explanation of the many categories related to the four methods is also just elaboration. However, the example or symbol is based on the mandala of Ālikālī (ཨཱ་ལི་ཀཱ་ལི，Devanagari: आलिकालि，IAST: ālikālī，meaning: Ālikālī), the basis for extracting mantras. The short vowel letter "A" in the center is combined with everything, and what it symbolizes is: initially, the single clear light wind-mind, in the center of the five aggregates and four elements, that is, nine, pervades in the manner of the law of life. Although the manifestation of the essence of these aggregates and elements - the ten winds and the wheel of conceptual thoughts - deludes and binds beings, if one realizes the state of the clear light mind that is not tainted or bound by it, one will be liberated. Following the nine aggregates and elements, the inner channels, winds, bindus, the outer places, body, enjoyments, and immeasurable things are the nature of clear vowels, arising from the power of the channels, decay, single channel, elements, semen, blood, wind rising and descending. All of these are bound by the clear light mind, that is, abiding in its nature, just as clouds abide in the sky. Whoever realizes the correct relationship between these phenomena and the nature of phenomena will also be liberated. Be sure to understand just this much. Extracting three letters from that is: arising from within the vowels, the long ཨཱུ་ (ཨཱུ་，Devanagari: ऊ，IAST: ū，meaning: Ū) that perfectly corresponds to the number of five's end six, and like "Following the Moonlight," etc., recite it by first translating it as "the first of the end." That is, the part, which is the first short vowel ཨ་ (ཨ་，Devanagari: अ，IAST: a，meaning: A), and the ཨཿ (ཨཿ，Devanagari: अः，IAST: aḥ，meaning: Ah) with a strong tsek, located in the sixteenth position. The fifth consonant category is པ སྡེ.