English
uk na. May the lineage of the enemy's mothers be completely destroyed! From the Guhyagarbha Tantra, the mantra for common activities is taught, which is the sixth chapter. Then, beginning to explain the generality of all these, abiding in equality, Manjushri asked the Bhagavan: From the characteristics of common and individual, how much certainty is there in mantras? I ask the Bhagavan. The Bhagavan replied: For the benefit of those in the future, I will explain the truth of mantras. The beginning of mantras is Om (Tibetan: ཨོྂ, Sanskrit Devanagari: ओँ, Sanskrit Roman transliteration: oṃ, Chinese literal meaning: Om), if recited and practiced, it will surely appear. Because it is Vairochana, it will not subdue people in fierce actions. The headless letter Hum (Tibetan: ཧཱུྂ, Sanskrit Devanagari: हूँ, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: Hum) is placed at the end. Although it possesses the five wisdoms, because the nature of mind is vajra, it shows the fierce and violent subduing. The place of dwelling is moved up and down. The wisdom self-mantra is above. Action, deity, life, and heart are below, and will be summoned immediately during practice. The letter Ja universally summons. The two distinctions of day and night, pacifying and increasing are day, and for the activity of healing, it is distinguished by auspiciousness. Magnetizing and wrathful are night, and for wrathful activities, it is distinguished by knowledge as night. That which arises from various activity deities is called subtle goodness. The appearance of "Jvala Ram (Tibetan: ཛྭ་ལ་རྂ, Sanskrit Devanagari: ज्वाला रं, Sanskrit Roman transliteration: jvāla raṃ, Chinese literal meaning: Flame Ram)" and the assembled "Hrih (Tibetan: ཧརཱི, Sanskrit Devanagari: ह्रीः, Sanskrit Roman transliteration: hrīḥ, Chinese literal meaning: Hrih)" can accomplish activities such as hail and frost. For this unmixed fierce action, it is distinguished by knowledge in the activity of killing. Placing two "Phrom (Tibetan: ཕྲོྂ, Sanskrit Devanagari: फ्रों, Sanskrit Roman transliteration: phroṃ, Chinese literal meaning: Phrom)" and "Hrih" above, it is auspicious for the activity of subjugation. In the various activities of each, each letter that appears at the end of the mantra is called the suffix. No matter how many deities appear, they are represented by each intrinsic wisdom heart. Many combined into one is called expansion. No matter how many vows are remembered, each essential heart is combined into one, called collecting essence. Reversing the three activities into one is called unified reversal. No matter how many hot and cold elements appear, it is said that fire and water are mutually opposed, etc. In the Guhyagarbha Tantra, the seventh chapter, which explains the calculation of interruptions. Emaho! Bhagavan, great secret lord, all-knowing and perfect, I prostrate! The meaning of the all-pervading great bliss secret mantra, the teachings as you have spoken, the words of the text are clear and unmistakable, the words of the Svabhavatantra
English
Gyud. Auspicious! These are the letters, sounds, and symbols of interdependence. I will gather and abide in them. All these meanings, whatever is spoken, are the supreme yoga of explanation. I will abide in the Lord of Secrets himself. Whatever the minds of beings may be, for such meanings, may they abide and have faith. Any yogi who practices this should be regarded as a seal. There should be no opposition or obstruction to it, nor should it be shaken by other sects. The Bhagavan, having perfected his intention, abides in great bliss. From the Tantra of the Wheel of the Secret Sphere, the eighth chapter, which is the entrustment of as many as there are. Then, Manjushri Yamantaka arose from his seat and prostrated to the Bhagavan, saying: Alas! Sugata Bhagavan, what is the determination of the wheel? What is its necessity? And what is considered necessary? Bhagavan, please speak to me with kindness. The Bhagavan said: I arise equally in the three times, and the three times are also the same. From me, the sound of Hūṃ (藏文：ཧཱུྂ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises, appearing as the form of Haha's weapons. From within Oṃ (藏文：ཨོྂ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡), A arises. In the white triangular Dharmadhatu, establish the triangular Maraya. In the center, place the essence of consciousness. Above that, place the letter Ja, which is the wheel of equality. In that place, place the letter Rba, which is the wheel of fierce killing. In that place, place the letter Bhyo, which is the great wheel of accomplishment. In all things, know it thus. From within Hūṃ (藏文：ཧཱུྂ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Haṃ arises, which is the great wheel of purity. The five purities have five letters, which are the unborn Bodhicitta. Because there is no cessation, there is no death. In short, it is the self-nature of causelessness that pervades. The supreme Bodhicitta wheel is without birth or cessation, free from grasping and being grasped, possessing both skillful means and wisdom, pervading the nature of five and ten. Thus it is said. This is the great wheel of completion. From within Haṃ, Yaṃ arises, which is the essence of the two supreme mothers and the two liquors. In the center of what is held, place the seed syllable. This is the wheel of arising wind. The wheel of fire is triangular, completely endowed with five letters. The wheel of water is round, completely endowed with five letters. The wheel of earth is square, endowed with five letters.
Chinese
诶！一切如前了知。观想文字充满光明。（ཕཊ，phaṭ，फट्，发出爆裂声），以（ཕཊ，phaṭ，फट्，发出爆裂声）杀灭心之味，塔则是焚烧之作用。（རྦད་，rbad，र्भड्，摧毁），以（རྦད་，rbad，र्भड्，摧毁）杀灭安乐之味，于法界中恒常住留。轮回与涅槃，一切诸法，转动菩提心之幻轮，完全清净而显现。转动有为事物之轮，是外道迷惑之道。譬如以利剑之尖端刺入，如无有脱落一般。观想显现而无自性，专一而修。出自《界秘密轮续》中，讲述轮之三种相的第九品。一切密咒之总纲，于《后续》次第中所说圆满。
English
E! Understand everything as before. Meditate on the letters filled with light. By (ཕཊ，phaṭ，फट्，uttering a cracking sound), kill the taste of the mind, Ta is the action of burning. By (རྦད་，rbad，र्भड्，destroying), kill the taste of bliss, and remain eternally in the Dharmadhatu. Samsara and Nirvana, all Dharmas, revolve the illusory wheel of Bodhicitta, becoming completely purified and manifest. Turning the wheel of conditioned things is the path of deluded heretics. For example, like being pierced by the tip of a sharp sword without falling off. Meditate single-pointedly on appearance being without inherent existence. From the Tantra of the Secret Sphere, the ninth chapter explaining the three aspects of the wheel. The great general outline of all secret mantras, as explained in the sequence of the Later Tantra, is complete.