English
It should be adjusted and understood according to the circumstances. The sixth of these is about mantras: Om ཨོཾ་（Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om） Ehyehi Rulu Rulu <Mantras of the Sisters> Jah Hum Bam Hoh. Om ཨོཾ་（Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om） Vajra Ḍākinī (Dakini) Yeshe Dakini's Hooking Mantra Bhyah Eh Aralli Jah Jah. Om ཨོཾ་（Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om） Ḍākinī (Dakini) Akarshaya <General Hooking Mantra of Dakinis> Akarshaya. Prabeshaya Prabeshaya. Bandhaya Bandhaya. Toshaya Toshaya. Mohaya Mohaya. Sarva Vajra Ḍākinī (Dakini) Nam Hridaya Hum Phat Jah. Jah Hum Bam Hoh. Ṭākki Hum Jah. Mantra of Hooking <That is the Mudra of the Three Realms Victory> and so on. Om ཨོཾ་（Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om） Shri Heruka Maha Vajra Sarva Dushtan Samaya Mutra Prabhanjaka Hum Phat. Mantra of Subjugation <That is, the Mudra is the Garuda Mudra> and so on. Om ཨོཾ་（Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om） Vata Vamukha Akarshaya Akarshaya. Prabeshaya Prabeshaya. Bandhaya Bandhaya. Toshaya Toshaya. Sarva Vajra Ḍākinī (Dakini) Nam Hridayam. Haha Hihi Om ཨོཾ་（Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om） Ah Hum. It is subjugation. This is the mantra, the mudra is the vajra fist, the little fingers are connected, the tips of the index fingers touch, and it is reversed on the forehead. Seventh, the act of offering Heruka is: On the Torma, add the substance of skillful means and wisdom, including great meat, and offer beef and mutton for the sake of gods, demons, and spirits. And the substance of Dakinis, including blood, if Heruka is offered, Heruka is pleased, and supreme accomplishment will be achieved. Will grant it in the great charnel ground. Know. Regarding the Mandala of Wisdom, the supplement to the Mandala of the Body is also spoken of in the Root Tantra. When drawing colored powders, each side is five cubits, one cubit is a measure of twenty, with walls. The Mandala of the Body of Tara should be drawn. In the center, the image of the main deity should be placed. Four faces, like the color of gold. The four hands in order are vajra, noose, right-spiraling conch, and arrow. The four left hands in order are iron hook, yellow branch of উৎপལ་（Sanskrit, Devanagari: उत्पल, Romanized Sanskrit: utpala, Literal Chinese meaning: blue lotus）. And bow. Similarly, make a threatening gesture to the wicked. Sitting on a lotus moon seat, in vajra posture. Born from the seat of ten letters. The flower mother is white, similarly. The incense mother is black, the lamp mother. Yellow, the perfume mother is red in color. These mothers all hold the attributes of their own names. Is the peaceful mother. The harmful mother is black, or the cuckoo tree, and the victorious mother. White or the wheel
English
O holder! The four doors are established with iron hooks <the four mothers and the six wrathful ones>. Furthermore, it is said <the mandala of the Samadhi of the Sow or Black Mother>, and its instructions should also be known separately. With the letter Hūṃ, that is, arising from the seed syllable, pronounce the sound Hūṃ. Meditate on Vajravarahi in black form or in various <yoga> forms. One face, extremely wrathful, with a pig's face. The right hand holds a vajra, and the left hand holds a skull cup. Meditate with the feet in a dancing posture <left extended>. By combining with the letter Hūṃ, through Samadhi and verbal recitation, the clear light of deep sleep <appears>, which is capable of pacifying obstacles and eliminating diseases of one's own body. Up to this point, the mandala of the conventional deity has been shown. Now, the ultimate Vajra Mandala is shown. In it, Dharmas, etc., are shown from below <that is, the true realm>, this is the Vajra Mandala. From the five families of means, they are separately divided and spoken. Among them, what was spoken by Vairochana is the Dharmadhatu Wisdom, the nature of all Dharmas <of>, all places, times, and activities are unchanging. <The> the essence of this realm, the Wisdom Vajra <because the light is indestructible> is permanent. All elaborations, from the very <beginning> are pacified, there is no duality of subject and object. It is like placing space in space. By destroying the two obscurations, the great hero Vairochana is represented by the symbol of the wheel, the wisdom <that is, the deity>, thus he declared. In the small commentary, chakrazala krama means the movement of successive bonds. In the great commentary, tsalākrārta means the movement of suppression, both of which are explained as the meaning of stopping the wind. The profound is the nature of being free from elaboration and vast <as all that is known>. All Dharmas are of the nature of being unborn from the very beginning. The nature of the object to be grasped and the subject to be grasped is completely abandoned. Whatever conventional Dharmas are, they are of the nature of illusion <like>. That is, the aspect of mirror-like wisdom. The great hero Vajradhara Akshobhya, with bajra bāju rāja (藏文：བཛྲ་བཱ་ཛུ་རཱ་ཛ་，梵文天城体：वज्र बाजु राज，梵文罗马拟音：vajra bāju rāja，汉语字面意思：金刚，哇，杂，啦，杂，德) appearing in many forms, sees all that is to be known, both commentaries explain it in this way. Thus he declared. All Dharmas of self, other, large, small, etc., are equal.
Chinese
之处不存在。
English
There is no place to abide. Pa. Separately distinguishing dharmas are without difference and are separate from the realm of expression. Seeing sentient beings' nature as pure is the cause of generating compassion without an object. Note, it is the object of equanimity. The great hero Vajra Sun with <Ratnasambhava's> Surya Lasamata. Urtamaratayade. Supreme equality makes joy, that is, the supreme realm of dharma, self and other are equal, making sentient beings happy. Thus explained. Thus it was spoken. This is the supreme wisdom of great bliss. Merits will not newly increase, and faults will not newly decrease. <La.> The causes and effects of conventionality are all kinds of illusions. All are interdependent <it is the object of separate discernment>. Only knowing. The great hero, the world translator Nagati. By seeing, beings go, with the eye of wisdom, one has power over all knowable objects, so it is explained from the perspective of freedom as two. Freedom <Amitabha> thus spoke. Truth <established by reason> is not, because it is composed of aggregates, realms, etc., so it is external. Falsity cannot be established either, because it is wisdom, all aspects, beyond mind and unchanging reality. <Pa'o.> These beings are all truly pure in nature. Just like water and water waves. In the miraculous transformation of the dharma realm, it is only supreme from the beginning, the two obscurations are purified, it is the absence of self of person and dharma. <It is the object of action>. Having seen, he performs the deeds of benefiting beings. The great hero's sword vow <Khagala Khatama (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning: sword), Ragami (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning: red), destroying the gathering of space, that is, not departing from the emptiness of being separated from the gathering, so it is explained from the two causes of the vow>. With the vow of lineage <God Accomplished> thus spoke. The wise woman gathered and spoke, among which, from the two of asking and answering, the asking is: After that, Vajra Essence, etc. Heroes of mantra. Arising and prostrating. Vow Great Wisdom Mother Tara Yogini. To the great chief of the mandala, she asked thus. Emaho, dharmas arise from the wonderful. De. Like space establishing the nature of space . The non-conceptual dharma is non-conceptual, with cause, with effect, with interdependence. All kinds of dharmas arise. Called Vajra Queen and
English
What is the reason? Listen, the brief answer is called "Cig rdo rje (暂无汉译, One Vajra)", listen carefully without making mistakes. Cig (一, One): In order to dispel the attachment to self in persons and phenomena. The Buddhas have shown all conventional dharmas to be emptiness. Only this has been done. In reality, everything has the nature of being perfectly established, it is not emptiness, nor is it made non-empty by imputation. Pa'o (是, is). From the two explanations, it is not the object of the conceptualization of non-existence and existence. The first extensive explanation, appearance is mind: From the power of the habits accumulated from beginningless time, various pure lands, vessel worlds, and five senses appear. Possessing form, sound, and taste. And. Smell, touch, and body. The body of. Appearing as external objects and abiding within the mind. Everything is a manifestation of one's own mind. The four elements and dharanis, etc., do not arise from objects, but the defilements of the mind itself appear externally. Second, divided into two truths: In the conventional, the world appears, so these worlds exist. But in the ultimate, there are no these worlds other than the dharmadhatu. All that appears as the duality of grasper and grasped does not exist, therefore the inner mind is blissful, supreme, self-aware. Wisdom. This thing that knowledge itself makes clear. Only exists. ༈ Third, determining as free from elaboration: In reality, there is no samsara, because it is an illusion. There is no nirvana. Because there is no nirvana in the ultimate, and appearing to be liberated from nirvana is also false. There are no eighteen realms, no eight consciousnesses. There are no things, and there is no meditation on the object-possessor. Just as the ocean is the place of waves, images, creatures, and various jewels, yet it is not stained by them. The imputed is like being observed. Other-powered is like a creature, not stained by substance. Because everything can appear, the nature of reality is like the ocean. This is suchness. This transcends the actions of sin and merit. It is not their result, nor is it one or many things. Fourth, cutting off the wrong view and straying paths, that is, the essence of the ultimate truth of everything becomes one. Having this characteristic, that is, non-dual wisdom, the one thing differentiates all things.