English
Dhi Svaha (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) is the vidyadhara, Om Mano Hari Svaha (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) is the female kinnara, empower the kinnara with one's own name, Phu Ah Gatsa Naga Phu (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) is the great naga, Kroka Ri Svaha (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) is the rakshasa, Mizi Mizi Svaha (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) are the flesh-eaters, these are the mantras to accomplish them. If they are not accomplished, torment them with Hum Hana Phat (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning). The difference in location is that the kinnara is on the mountain top, the rakshasa is in the cemetery, the naga is by the water, and the rest are accomplished as convenient. The method of employing people is that this is the work of subjugation to be discussed below, and all the others must come before oneself, until the practitioner asks "What should I do?", and then speak the desired matter in mind, and accomplishment is achieved merely by offering. The practice of ordinary spirits is to make a torma of tsampa mixed with fish, meat, alcohol, radishes, fruits, and various things, and a mandala on a platform smeared with Tibetan incense, and no image is needed. The mantra for summoning is to add Akarshaya Ja (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) after one's own name, which is the close practice. Because ordinary spirits can only do small tasks and cannot bestow accomplishments, there is no need to practice for the sake of accomplishment, and the rest is the same as before. The method of subduing aquatic creatures is sufficient with only the mantra and visualization of the practitioner's empowerment mentioned above. Second, distinguishing the nature of the three tantras: from "The nature of all dharmas is luminosity" to "The dance of all illusions," that is, explaining the three: the cause tantra, the method tantra, and the result tantra. First, the nature of all dharmas is the wisdom of luminosity, although the meaning of luminosity is that it is not obscured by defilements, but merely the absence of obscurations, it does not completely fulfill the meaning of light, nor does it completely fulfill the meaning of clarity. Therefore, because it is the supreme wisdom distinguished by abandoning all elaborations, it is clear, and it comes with the appearance of ultimate wisdom. If we derive it from the foreign word for luminosity, the Sanskrit word प्रभास्वर (prabhāsvara), then प्रभा (prabhā) is प्रभाव (prabhāva), which is the true object, or
Chinese
我的意思是清净，智慧的显现中具有胜义的显现的意思会到来。娑（藏文，梵文天城体：स्व，梵文罗马拟音：sva，汉语字面意思：自）是界和命，阿娑陀罗娑（藏文，梵文天城体：अस्वादरस，梵文罗马拟音：asvadarasa，汉语字面意思：无味精华），是滋味精华圆满，以及指被显现所遍布的事物，所以这里也是指由此所象征的声音或韵律，以及一切法的命，以法性的方式存在，显现为大乐的滋味，以及自知自明的自性者，是明亮的意思。自性的光明，那里的差别是，从最初就已清净了一切客尘垢染，因为那些垢染的体性中从来没有存在过，并且没有混浊，也就是说，即使在世俗谛中具有垢染的时候，那些垢染也没有使它变坏，因此，自身不存在于垢染的体性中，并且不被垢染所染污，而它的垢染也是指烦恼和所知障等一切世俗谛的法。因此，无二智慧之心的自性是圆满成就的，不生不灭的，恒常且坚固的。就像吉祥金刚空行续中所说的那样：由于平等地安住于一切有情的心续中，所以是坟墓。从原始就已成就，是恒常成就的，舍弃了生起和消逝，如同虚空般圆满成就，恒常以大乐的方式缘取，因此成为了它的自性。这样说的缘故。没有混浊的意思是，上师们说没有上上的事物，没有非事物，以及没有中庸的混浊，这也是主要的意思，事物是指所境和能境等，以及所有依赖于它们的非事物，都是有为法。就像中观中所说的那样：事物变成其他的时候，恶劣的生者说没有事物。以及，事物和非事物都是有为法。中庸是：像那样的事物和非事物被安立为相互依赖之后，仅仅遮止两者，是否定不存在的相。由于这三种相不存在于此，所以智慧没有混浊。如果智慧本身存在，那么非空性就存在，如果以能取所取二者空性的空性存在，那么空性就存在了，如果稍微存在非空，稍微存在空
English
My meaning is purity, the meaning of having the appearance of ultimate truth in the manifestation of wisdom will come. Sva (藏文，梵文天城体：स्व，梵文罗马拟音：sva，汉语字面意思：Self) is the realm and life, Asvadarasa (藏文，梵文天城体：अस्वादरस，梵文罗马拟音：asvadarasa，汉语字面意思：Tasteless essence), is the perfection of taste essence, and refers to things pervaded by manifestation, so here it also refers to the sound or rhythm symbolized by it, and the life of all dharmas, existing as the nature of dharma, appearing as the taste of great bliss, and those who are self-aware and self-illuminating, meaning clarity. The distinction of the light of self-nature is that it is pure from the beginning from all adventitious stains, because they have never existed in the nature of those stains, and it is without turbidity, that is, even when it has stains in the relative truth, those stains have not corrupted it, therefore, it does not exist in the nature of stains and is not stained by stains, and its stains also refer to all the dharmas of the relative truth such as afflictions and cognitive obscurations. Therefore, the nature of the non-dual wisdom mind is perfectly accomplished, unborn and undying, constant and stable. As it is said in the glorious Vajra Dakini Tantra: Because it dwells equally in the mindstream of all sentient beings, it is a charnel ground. Accomplished from the beginning is constantly accomplished, abandoning arising and ceasing, perfectly accomplished like the sky, constantly focusing on the mode of great bliss, therefore it has become its nature. That's why it is said. The meaning of without turbidity is that the upper lamas said that there is no upper thing, no non-thing, and no neutral turbidity, this is also the main meaning, things refer to objects and subjects, and all non-things that depend on them are conditioned dharmas. As it is said in the Middle Way: When a thing becomes other, the bad-born say there is no thing. And, things and non-things are conditioned dharmas. Neutrality is: after such things and non-things are established as interdependent, merely stopping both is the characteristic of denying non-existence. Because these three characteristics do not exist here, wisdom is without turbidity. If wisdom itself exists, then non-emptiness exists, if emptiness, which is empty of both grasper and grasped, exists, then emptiness exists, if there is a little non-empty, a little empty
Chinese
将会成为耗尽。如果稍微没有非空，又怎么会有空性存在呢？如是，会被中观中所说的道理所损害。如果这样想，确实如此，但是这并不是损害。这其中的含义并非是将空性和非空普遍地应用，而是指在每个事物自身上进行分别安立，这是从前面的词语联系中可以了解到的。如果认为，是由于佛护论师和婆毗耶等人普遍地解释了空性和非空。那么，那些对于这部论典来说并非是量，如果即使是量，也如吠陀和记忆的论典一样，那两位论师的言辞也因为彼此之间极其相违，就会有不迷惑于相违的量存在了。在同一部论典自身上，量和非量的区分是不合理的，说了许多错谬之后，说得好的也如同虫子的文字一般。那么，在你的宗派里是什么呢？如果瓶子存在，那么瓶子遮止的空性也应该存在，因为瓶子从一开始就不存在，所以仅仅是遮止它的空性也不存在，因为瓶子和瓶子遮止的空性二者都仅仅是分别假立而已。这是所说的意义，应当将它应用于所有的世俗法。对于胜义谛来说则不相同，因为胜义谛是不可遮止和不可阻碍的，所以遮止它的空性也是不可能存在的，虽然胜义谛不是世俗谛，但也不是世俗谛遮止的空性，因为胜义谛远离了世俗谛的破立二者。吉祥黑降阎魔尊中也说到：诸法自性大乐之本体，此为胜妙喜乐之自性，于彼无色无福亦无罪，生与灭亡二者皆非有。又说：一切事物说为非事物，未曾宣说事物不存在。如是说到，无有能取所取的大乐，以及从事物非事物中解脱出来，是胜义谛。第二是，方便宣说，方便是使方便的续流成熟的灌顶和解脱的道，宣说是上师对弟子所开示的。第三是，如是按照所开示的那样进行修持。
English
It will become exhausted. If there is not even a little non-emptiness, how can there be emptiness? Thus, it will be harmed by the reasoning stated in the Madhyamaka. If you think so, it is true, but this is not a harm. The meaning of this is not to apply emptiness and non-emptiness universally, but to distinguish and establish them on each individual thing itself, which can be understood from the connection of the previous words. If you think that it is because masters Buddhapalita and Bhavya, etc., have universally explained emptiness and non-emptiness. Then, those are not valid authorities for this treatise. Even if they were valid authorities, like the Vedas and Smriti texts, the words of those two masters would be extremely contradictory to each other, and there would be a valid authority that is not confused about contradictions. It is not reasonable to distinguish between valid and invalid scriptures in the same treatise. After speaking many errors, speaking well is like the writing of insects. So, what is it in your system? If a pot exists, then the emptiness of the pot's cessation should also exist. Since the pot does not exist from the beginning, the emptiness of merely ceasing it also does not exist, because both the pot and the emptiness of the pot's cessation are merely conceptual constructs. This is the meaning of what is said, and it should be applied to all conventional dharmas. It is not the same for the ultimate truth, because the ultimate truth is not obstructed or prevented, so the emptiness of its cessation is also impossible. Although the ultimate truth is not conventional, it is also not the emptiness of the cessation of the conventional, because the ultimate truth is free from both affirmation and negation of the conventional. In the glorious Black Yamari, it is also said: "The nature of all dharmas is the reality of great bliss. The nature of this supreme joy is such that there is no form, no merit, and no sin. Birth and cessation do not exist." And it is also said: "All things are said to be non-things, but it is not proclaimed that things do not exist." Thus, it is said that the great bliss is without grasping and being grasped, and that liberation from things and non-things is the ultimate truth. The second is, the expression of means, means are the empowerment that ripens the continuum of means and the path that liberates. Expression is what the teacher shows to the student. The third is, practicing as it is shown.
Chinese
因此，对于那位弟子修行者的相续来说，如前所述，将具有完全摆脱一切污垢的五种智慧。虽然果位的智慧的特点也是完全摆脱了一切污垢而显现，但由于提到了“自生”，因此已经舍弃了一切产生的因缘，并且是从原始以来就自然成就的。此外，获得与共同相关的功德的特点是从道位之时就产生的。例如，对于咒生等所有瑜伽母的特殊集会，将获得结合和瑜伽的智慧，并且不会获得般若波罗蜜多。对于属于三界之人的持明者等，一切成就和受用都将完全实现，不会有任何遗漏。无论是什么，都不会有“这个不会成就”或者“这个不会获得”的情况。此外，他还将像幻术一样，为了所有在任何地点、时间和形式的众生的利益，以幻化游戏等方式进行嬉戏。另一种解释的方式是：所有瑜伽母的世间法，以及结合之母，是超越世间的使者。完全成就指的是证悟胜义空性，以及为了将幻象等一切显现视为幻象的目的而宣说的。第二部分是从“一切佛”到“施展幻术”之间。其中，意义的主要部分不是字面意思，而类别是字面意思。第一部分是：一切佛指的是五如来，即水的灌顶、宝冠的灌顶、金刚的灌顶、铃的灌顶和名字的灌顶。对于上师和弟子双方来说，灌顶的体性也只有五种。无论谁单独进行上师的灌顶，除了给予三昧耶等前行仪轨的差别之外，也只是重复给予五种灌顶或水灌顶而已。其余的仪轨只是支分而已。所谓“完全夺取”是指，在秘密灌顶中，为了成就菩提心，将一切佛完全融入自己的身体，并使其融入菩提心中。天尊之王是坛城的主尊。