English
Idya Ra Ja Hum Hum Phat! The near essence of the essence! Om Sarva Buddha Dakiniye, Vajra Varnaniye Hum Hum Phat Svaha! The essence! Om Vajra Vairochaniye Hum Hum Phat Svaha! The near essence! Om Tsauri Hum Hum Phat! The near essence of the essence! This is the foot mantra of the venerable mother. That is to say, the foot mantra refers to the words of the mantra. This is from Ra 'gyur. In that translation and some other old translations, all the letters of the mantra are written in reverse order, and it seems that many Chinese versions are also like this. However, in most Tibetan versions, they are written in the usual order, according to the way of recitation. Among them, from Om Namo Bhagawate to Dhili Dhili Hum Hum Phat, it is the root mantra or mala mantra of glorious Heruka. The et cetera of all mantras refers to the mantras of the twenty-four heroes. From the main mantra's kara kara, etc., at the end of all twenty-four sections, the letters of two Hums and Phat are added, which are the mantras of the twenty-four heroes such as the skull. Here, Om is not mentioned because there was Om Kara Kara before, so it is considered implicit. In the case of JÑAUṂ (Tibetan, Devanagari ज्ञौं, Romanized Sanskrit jnyaum, meaning wisdom), it is said in the mantra collection that Na is on top of Ja, which is the body transformation of wisdom. If Na is not on top of Ja, do not think that it is not wisdom. In the current Vajra Dakini Tantra, there is no JÑAUṂ (Tibetan, Devanagari ज्ञौं, Romanized Sanskrit jnyaum, meaning wisdom), and in Bhava Bhadra's commentary, it is also done in the way that this is not present when drawing the mandala. A mantra called Maha Vidya is added as a supplementary method to replace JÑAUṂ (Tibetan, Devanagari ज्ञौं, Romanized Sanskrit jnyaum, meaning wisdom). The root manuscript is incorrect, and the commentator also clearly has errors. Even if the rules of Vajra Dakini are like that, this is the practice method of the root tantra, not the practice method of Vajra Dakini, so there is no need to rely on that to have doubts about this. For the twenty-four heroines such as Rab Gtummo, if it is said that the Dakinis such as Pra Chande only need to recite their own name mantras, then it is praised to add the letter Om at the beginning of each name and the letter Hum at the end. Although not so many appear here, in the tantras, for the mantra that recites one's own name, the end is Hum Hum
Chinese
嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）相合。如是说，吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）二和啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）一，必须相合。嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）希利（藏文：ཤྲཱི）等二十二字是心咒，赫利哈（藏文：ཧྲི་ཧ）等七字是近心咒，嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）桑巴（藏文：སུམྦྷ）等四面之咒是心咒的近心咒，即做轮等一切事业，是甚速之咒。嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）萨瓦（藏文：སརྦ）等是金刚亥母的心咒。嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）贝若（藏文：བཻ་རོ）等是其近心咒。卓热（藏文：ཙཽ་རཱི）等是对催动心续最为迅速，故是心咒的近心咒。心咒的近心咒和近心咒的心咒，只是说法上的差别，意义上没有差别。如此安立不是因为咒语字数多少等，而是以甚为锐利迅速的角度安立的。母的心咒近心咒在此所说，以颠倒的方式，卢伊巴（藏文：ལཱུ་ཡི་པ）等其他修法中所出现的是，因为有续部的来源，所以总体上非常合理，但为了与心咒者近心咒字数少的普遍说法相符，所以在此所说也甚为良好。所谓“圣女的足咒”，有些人认为是前面三者的意义概括，但父的场合也没有意义概括的词语，所以那是不好的。因此，不仅仅是那三者，还有圣女的第八足等咒语。如是以指向金刚亥母根本咒或鬘咒续部的形式来显示，或者也是指向导师自己所造的其他修法。金刚亥母的根本咒也如金刚空行中所出现的那样，在此也必须结合。根本咒是身，心咒是语，近心咒是意的咒语，如是普遍周知的。在此显示心咒的近心咒，是因为显示了真实催动第四金刚智慧金刚的咒语，是胜乐金刚的其他修法所特别超胜的一个要点。四面之咒依靠此咒就能详细深刻地完成十二大事业，并且还有束缚厉鬼的四十九个方位的确定意义等特殊咒语意义。
English
Oṃ (藏文：ཨོཾ, 梵文天城体：ओ, 梵文罗马拟音：oṃ, 汉语字面意思：嗡) combined with phaṭ (藏文：ཕཊ, 梵文天城体：फट, 梵文罗马拟音：phaṭ, 汉语字面意思：啪). As it is said, two hūṃ (藏文：ཧཱུཾ, 梵文天城体：हुं, 梵文罗马拟音：hūṃ, 汉语字面意思：吽) and one phaṭ (藏文：ཕཊ, 梵文天城体：फट, 梵文罗马拟音：phaṭ, 汉语字面意思：啪) must be combined. Oṃ (藏文：ཨོཾ, 梵文天城体：ओ, 梵文罗马拟音：oṃ, 汉语字面意思：嗡) śrī etc., the twenty-two syllables, are the heart mantra, and hri ha etc., the seven syllables, are the near-heart mantra. Oṃ (藏文：ཨོཾ, 梵文天城体：ओ, 梵文罗马拟音：oṃ, 汉语字面意思：嗡) sumbha etc., the mantra of the four-faced one, is the near-heart mantra of the heart mantra, which accomplishes all actions such as the wheel, and is an extremely swift mantra. Oṃ (藏文：ཨོཾ, 梵文天城体：ओ, 梵文罗马拟音：oṃ, 汉语字面意思：嗡) sarva etc. is the heart mantra of Vajravarahi. Oṃ (藏文：ཨོཾ, 梵文天城体：ओ, 梵文罗马拟音：oṃ, 汉语字面意思：嗡) vairo etc. is its near-heart mantra. Cauri etc. is the near-heart mantra of the heart mantra because it is extremely swift in urging the mind-stream. The near-heart mantra of the heart mantra and the heart mantra of the near-heart mantra are only different in expression, but there is no difference in meaning. The reason for establishing it in this way is not because of the number of syllables in the mantra, but because it is established from the perspective of being extremely sharp and swift. The heart mantra and near-heart mantra of the mother, as explained here, are reversed in other sadhanas such as Lui-pa's, which is generally very reasonable because it has the source of the tantra. However, in order to be consistent with the common saying that the near-heart mantra has fewer syllables, it is very good that it is explained here. The so-called "mantra of the feet of the noble lady," some think that it is a summary of the meaning of the previous three, but in the case of the father, there is no word summarizing the meaning, so that is not good. Therefore, not only those three, but there are also mantras such as the eighth foot of the noble lady. Thus, it is shown in the manner of referring to the root mantra or garland mantra tantra of Vajravarahi, or it also refers to other sadhanas composed by the teacher himself. The root mantra of Vajravarahi, as it appears in Vajra Dakini, must also be combined here. The root mantra is the body, the heart mantra is the speech, and the near-heart mantra is the mind, as is commonly known. By showing the near-heart mantra of the heart mantra here, it is because it shows the mantra that truly urges the fourth vajra, the wisdom vajra, which is one of the key points that particularly excels other sadhanas of Chakrasamvara. The mantra of the four-faced one, relying on this alone, has a detailed and profound explanation of how to accomplish the twelve great deeds, and also has special mantra meanings such as the definitive meaning of the forty-nine squares for binding demons.
Chinese
有很多，特别是四种真言可以阻止四种变化，四种明点可以稳定四种喜乐。因此，与智慧金刚不变的大乐直接且特别相关。在佛母心咒的近心咒中，赫鲁嘎显现，以及无动至上的“布赫日”（བཽ་ཧེ་རཱི་）这个词，虽然看起来像字母的变异，但并非如此，这肯定是真言的独立部分。至于“卓日”（ཙཽ་རཱི་），似乎是后来添加的字母。“匝”（ཙ）是“旃陀里”（ཙཎྜ་ལཱི་，梵文天城体：caṇḍālī，梵文罗马拟音：candalī，汉语字面意思：暴怒母），即智慧拙火，具备一切形态中最殊胜的特质。“欧”（ཨོ）是“奥吒”（ཨོཊྚ་，梵文天城体：oṭṭa，梵文罗马拟音：oṭṭa，汉语字面意思：嘴唇），意味着从欲望的快乐中生起喜乐，这是喜乐的含义。这是从具备一切形态中生起融乐，并由此获得不变的境界。“Ra”（ར་）是“拉玛”（རཱ་མ་，梵文天城体：rāma，梵文罗马拟音：rāma，汉语字面意思：喜悦者），即喜悦的女性。“伊”（ཨི་）是“因度”（ཨིནྡུ་，梵文天城体：indu，梵文罗马拟音：indu，汉语字面意思：月亮），以及再次出现的第二个“伊”，和“迪”（དཱི་）表示光芒四射的含义。因此，它显示了一切形态的大手印，与佛母的形象大乐无二无别。光芒四射是一切形态，喜悦的女性是佛母，是快乐的自性，即月亮。因此，“匝”字和“欧”字，以及无元音的“Ra”字，“伊”字，以及再次出现的“伊”字，这五个字母添加了字母，即“旃陀里”（ཙཎྜ་ལི་，梵文天城体：caṇḍālī，梵文罗马拟音：candalī，汉语字面意思：暴怒母），“奥吒”（ཨོཊྚ་，梵文天城体：oṭṭa，梵文罗马拟音：oṭṭa，汉语字面意思：嘴唇），“拉玛”（རཱ་མ་，梵文天城体：rāma，梵文罗马拟音：rāma，汉语字面意思：喜悦者），“因度”（ཨིནྡུ་，梵文天城体：indu，梵文罗马拟音：indu，汉语字面意思：月亮），和“迪”（དཱི་，梵文天城体：dī，梵文罗马拟音：dī，汉语字面意思：光芒）的出现，意义由此而来。“匝”和“欧”结合形成“卓”（ཙཽ），两个相同的“伊”字，引导“Ra”字，形成了“日”（རཱི་）。因此，“卓日”（ཙཽ་རཱི）的字面意思是，从一切形态的拙火中生起的融乐，融化的月亮菩提心和拙火融为一体，智慧佛母的身相成为了双运的自性，即真正的智慧金刚。此外，在世俗层面，金刚亥母也被赋予了盗贼女的名号。过去，难胜佛母从欲望之神那里夺走了全部五支箭，并且也阻止了猛烈的苦行。她用五支箭搅动和迷惑了整个世界，并总是掠夺他们的光彩、荣耀、权势和享乐。因此，她被称为盗贼女。因此，以被调伏者的名义，调伏者薄伽梵母也可以使用这个名号。伟大的神
English
There are many, especially the four mantras prevent the four changes, and the four bindus stabilize the four joys. Therefore, it is directly and particularly related to the great bliss of the unchanging wisdom vajra. In the near-essence of the mother's heart mantra, Heruka manifests, and the word "Bohri" (བཽ་ཧེ་རཱི་), which arises as immovable and supreme, although it may seem like a variation of letters, it is not, this is definitely an independent part of the mantra. As for "Tsauri" (ཙཽ་རཱི་), it seems that letters were added later. "Tsa" (ཙ) is "Chandali" (ཙཎྜ་ལཱི་, Sanskrit Devanagari: caṇḍālī, Sanskrit Roman transliteration: candalī, literal Chinese meaning: Fierce Woman), which is the wisdom tummo, possessing the most excellent qualities of all forms. "O" (ཨོ) is "Otta" (ཨོཊྚ་, Sanskrit Devanagari: oṭṭa, Sanskrit Roman transliteration: oṭṭa, literal Chinese meaning: Lips), meaning that joy arises from the pleasure of desire, which is the meaning of joy. This is because melting bliss arises from possessing all forms, and from this, the unchanging state is attained. "Ra" (ར་) is "Rama" (རཱ་མ་, Sanskrit Devanagari: rāma, Sanskrit Roman transliteration: rāma, literal Chinese meaning: Joyful One), which is the joyful female. "I" (ཨི་) is "Indu" (ཨིནྡུ་, Sanskrit Devanagari: indu, Sanskrit Roman transliteration: indu, literal Chinese meaning: Moon), and the second "I" that appears again, and "Di" (དཱི་) means shining brightly. Therefore, it shows the great mudra of all forms, which is inseparable from the great bliss of the goddess's form. Shining brightly is all forms, the joyful female is the goddess, the nature of bliss itself, which is the moon. Therefore, the letter "Tsa" and the letter "O", and the vowel-less letter "Ra", the letter "I", and the letter "I" that appears again, these five letters have letters added, namely "Chandali" (ཙཎྜ་ལི་, Sanskrit Devanagari: caṇḍālī, Sanskrit Roman transliteration: candalī, literal Chinese meaning: Fierce Woman), "Otta" (ཨོཊྚ་, Sanskrit Devanagari: oṭṭa, Sanskrit Roman transliteration: oṭṭa, literal Chinese meaning: Lips), "Rama" (རཱ་མ་, Sanskrit Devanagari: rāma, Sanskrit Roman transliteration: rāma, literal Chinese meaning: Joyful One), "Indu" (ཨིནྡུ་, Sanskrit Devanagari: indu, Sanskrit Roman transliteration: indu, literal Chinese meaning: Moon), and "Di" (དཱི་, Sanskrit Devanagari: dī, Sanskrit Roman transliteration: dī, literal Chinese meaning: Shining) appear, and the meaning arises from this. Combining "Tsa" and "O" forms "Tso" (ཙཽ), two identical "I" letters, guiding the letter "Ra", forms "Ri" (རཱི་). Therefore, the literal meaning of "Tsauri" (ཙཽ་རཱི) is that the melting bliss arises from the tummo of all forms, the melting moon bodhicitta and the tummo merge into one, and the wisdom goddess's form becomes the nature of union, which is the true wisdom vajra. Furthermore, on the conventional level, Vajravarahi is also given the name of thief woman. In the past, the invincible goddess took all five arrows from the god of desire, and also prevented fierce asceticism. She stirred and intoxicated the entire world with five arrows, and always plundered their splendor, glory, power, and enjoyment. Therefore, she is known as the thief woman. Therefore, the subduer, the Bhagavati, can also use this name in the name of the subdued. The great god