English
The signs of other occurrences. It is said to be the god who subdues pride. The last of the sixth, the naya of the eighth, and the last of the first are combined. Another one will occur in the same way. The second of the fourth, the first of the third are combined. Another one will occur in the same way. The fierce god is extremely wrathful. It is said that the three thousand worlds are filled with emanations. On the letters dwa bo dwa mo, the naya of the tenth and the last of the fourth are combined. The last of the sixth, the naya of the eighth, and the last of the first are combined. From the five wisdoms and the five families, the signs of how to subdue arise. The first of it itself, the third of the fifth, the last of the sixth, the naya of the eighth, and the last of the first are combined. The second of the fourth, the first of the third are combined. Fierce The wrathful one of action. Liberates the self-grasping of things. The sign of liberating the grasping of samsara. The third of the fourth, the third of the second, the third of the fifth are combined. The wrathful one of vajra action. Should be placed in the realm of ultimate meaning. The last of the sixth, the naya of the eighth, and the last of the first are combined. The first of it itself, the third of the fifth, the last of the sixth, the naya of the eighth, and the last of the first are combined. All the conceptualizations of samsara are gathered together. It is said to be burned like the supreme root. The two letters dwa bo are also. They are the letters of emptiness. It is said that grasping is liberated into emptiness. By that, the true meaning will be realized. The mantras of grasping things themselves. Liberating into emptiness is that itself. The mantra is shown to be a confused combination. Om（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡） lam（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） hum（藏文，梵文天城体，梵文罗马拟音：hūṃ，汉语字面意思：吽） las（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） yab（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：father） dang（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：and） yum（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：mother）. Ki（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：给） li（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：利） gong（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：上） dang（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：and） hum（藏文，梵文天城体，梵文罗马拟音：hūṃ，汉语字面意思：吽） kara（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嘎啦）. It is said to be the mantra together with the evil samsara. Ki（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：给） li（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：利） below with big. It is said to be the six supreme sons who do evil. Stvam bha（藏文，梵文天城体，梵文罗马拟音，汉语字面意思： स्तम्भ） is the mantra of means and wisdom. Purifying afflictions by non-dual union. It is said that the fierce father and mother liberate. Moha（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：摩诃） is the name and ghaya is the lineage. It is said to be the action of descending on the support. Jah（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：匝） hum（藏文，梵文天城体，梵文罗马拟音：hūṃ，汉语字面意思：吽） bam（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：邦） hoh（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：伙） are the four mudras. It is said that the support and the two are inseparable. The mantra gathered by yam（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：扬） and hum（藏文，梵文天城体，梵文罗马拟音：hūṃ，汉语字面意思：吽）. It is said that afflictions have no self-control. Bhagavan（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：薄伽梵） is Bhagavan. It is said to be the main one who liberates. Sha
Chinese
日智父与毗智母，无二父母于觉中说，瓦吉拉 吽（藏文：བཛྲ་ཧཱུཾ།，梵文天城体：वज्र हूँ，梵文罗马拟音：vajra hūṃ，汉语字面意思：金刚 吽）与阿连用，是为真正意义之果，说是度脱于大空性。摧毁各自之执着后，安住于无实有之虚空自性中，示现种种神通利益有情。于《宣说金刚橛大续》中，摄集降伏大慢者与空性之字咒之品，第三十品竟。 此后，薄伽梵入于猛厉橛之咒语摄集三摩地，第六字之最后，第八字之那亚与，第一字之最后结合，第四字之第一，第五字之第三与，第四字之第一，第七字之那亚结合，第三字之其自身结合，第三字之第一，第五字之第二与，第三字之最后结合，第六字之最后，第八字之那亚与，第一字之最后结合，第四字之第二与，第三字之第一结合，如是依此应知晓，是薄伽梵所说，是度脱他者之秘密咒语。第六字之第三与，第五字之第三于，第四字之第三结合，字为朵沃、朵摩与，第三字之最后与，第五字之第一。咒语安插如前所说，是梵天摄伏具暴者，说是度脱自续实有。六字之最后与，三字之最后与，又一如是生起与，转变为瓦吉拉 吽 啪特（藏文：བཛྲ་ཧཱུཾ་དང་ཕཊ།，梵文天城体：वज्र हूँ फट्，梵文罗马拟音：vajra hūṃ phaṭ，汉语字面意思：金刚 吽 啪特），是百施摄伏具暴者，说是度脱自续实有。三字之其自身与，作四字亦可，六字之最后与，又一如是生起与，是仙人摄伏具暴者，说是解脱自续实有。四字之第一与，二字之第一与，又一生起如是，是阎罗摄伏具暴者，说是度脱自续实有。四字之其自身与，三字之最后结合，三字之第四与，又一如是生起将成，是罗刹摄伏具暴者，是度脱自续实有之执着。声字第一那亚与
English
Ri Zhi Father and Bi Zhi Mother, the non-dual father and mother are explained in enlightenment. Vajra Hum (藏文：བཛྲ་ཧཱུཾ།，梵文天城体：वज्र हूँ，梵文罗马拟音：vajra hūṃ，汉语字面意思：金刚 吽) combined with A, is the fruit of true meaning. It is said to liberate into the great emptiness. After destroying all self-grasping, abide in the nature of non-substantial space, performing various miracles to benefit sentient beings. From the Tantra of the Great Vajrakila, the thirtieth chapter, the chapter of collecting the mantra of letters for subduing the great arrogant ones and emptiness, is complete. Then, the Bhagavan entered into the samadhi of collecting the mantra for fierce kila. The last of the sixth letter, the Naya of the eighth letter, and the last of the first letter are combined. The first of the fourth letter, the third of the fifth letter, and the first of the fourth letter, the Naya of the seventh letter are combined. The self of the third letter is combined. The first of the third letter, the second of the fifth letter, and the last of the third letter are combined. The last of the sixth letter, the Naya of the eighth letter, and the last of the first letter are combined. The second of the fourth letter, and the first of the third letter are combined. In this way, it should be understood. It is said by the Bhagavan, it is the secret mantra for liberating others. The third of the sixth letter, the third of the fifth letter, and the third of the fourth letter are combined. The letters are Dawa, Damo, and the last of the third letter, and the first of the fifth letter. The mantra insertion as previously explained, is Brahma, who subdues the violent ones. It is said to liberate the self-clinging substantiality. The last of the six letters, the last of the three letters, and another such arising, are transformed into Vajra Hum Phat (藏文：བཛྲ་ཧཱུཾ་དང་ཕཊ།，梵文天城体：वज्र हूँ फट्，梵文罗马拟音：vajra hūṃ phaṭ，汉语字面意思：金刚 吽 啪特), is Indra, who subdues the violent ones. It is said to liberate the self-clinging substantiality. The self of the three letters, or it can be made into four letters. The last of the six letters, and another such arising, is the Rishi, who subdues the violent ones. It is said to liberate the self-clinging substantiality. The first of the four letters, the first of the two letters, and another such arising, is Yama, who subdues the violent ones. It is said to liberate the self-clinging substantiality. The self of the four letters, the last of the three letters are combined. The fourth of the three letters, and another such arising will become, is Rakshasa, who subdues the violent ones. It liberates the clinging to self-clinging substantiality. The first sound letter Naya and