English
It should be understood as abandoning speaking in words, and so on. As it is said in the Root Tantra. Those born from the elements such as earth are the bhutas, which are the dharmas of the nature of the five skandhas. Their mantras are the five letters that are the nature of the five skandhas. The letter Om is their form skandha, the body vajra. The letter A is the consciousness skandha, the speech vajra. The letter Hum is the vijnana skandha, the mind vajra. The letter Sva is the feeling skandha. The letter Ha is the formation skandha. The definitive meaning of this is explained in the tenth chapter of the Glorious Prajnaparamita. The Bhagavan said: "Subhuti, a Bodhisattva Mahasattva who practices Prajnaparamita, if he does not truly see the increase of form, then he practices Prajnaparamita. Similarly, if he does not truly see the increase of consciousness and formations, and the increase of vijnana, then he practices Prajnaparamita. If he does not truly see the complete decay of form, then he practices Prajnaparamita. Similarly, if he does not truly see the decrease of feeling, consciousness, formations, and the decrease of vijnana, then he practices Prajnaparamita. If he does not truly see dharma, then he practices Prajnaparamita. If he does not truly see non-dharma, then he practices Prajnaparamita. In this way, the practice of this Prajnaparamita will be perfected." For them, the torma is to satisfy them. Similarly, the seed syllables of the Tathagatas are in the following order: The letter Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Vairochana on the crown of the head. The letter Am (藏文：ཨཾ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), Ratnasambhava on the navel. The letter Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍), Amitabha on the throat. Secretly, the letter Kham (藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康), Amoghasiddhi. The letter Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Akshobhya on the heart. Thus, having placed those letters on the body of the Vajra body, it is also the determination of the Vajra Dakinis. Then, the determination of the sixteen hands: Om Devapa
English
i cu vajra hūṃ hūṃ hūṃ phaṭ svāhā. Here, the definite words are: Just as the syllable Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) is the seat of the deities, so the first syllable of the mantra accomplishes the deity. Because the various emanations play and sport for the sake of sentient beings, they are deities. Because of the limb of compassion, it is Pizu, which is extremely pleasing. Vajra is because it is indivisible, that is, the limb of wisdom and means. This mantra is of the sixteen-armed one. Stirring up a city, the word 'city' refers to the wheel of great bliss; apart from the nature of truly moving that, it is stirring up the city. That itself becomes empowered, which is what is focused on with love; therefore, the yogi should recite this mantra, this is the definite meaning. The direct meaning is easy to understand. Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) a ka ca ṭa ta pa ya śa svāhā. The seed syllables of the yoginis are: a ā i ī u ū ṛ ṝ ḷ ḹ e ai o au aṃ aḥ. The definite meaning here is that the sixteen parts should be understood through the distinctions of the order of joy. Of the two-handed one: Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) trailokya śepa hūṃ (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽) hūṃ (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽) hūṃ (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽) phaṭ svāhā. Of the four-handed one: Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) jvala jrala bhyo hūṃ (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽) hūṃ (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽) hūṃ (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽) phaṭ svāhā. Of the six-handed one: Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) kiṭi kiṭi vajra hūṃ (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽) hūṃ (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽) hūṃ (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽) phaṭ svāhā. The mantra for blessing body, speech, and mind is: Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) āḥ hūṃ (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽). Now, the mantra of Kurukulle will be spoken. Place Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) mo on the forehead. Place hrīḥ on the tongue. Place ku on the throat. Place ru on the heart. Place ku on the navel. Place lle on the secret place. Fill with breath, and after reciting a hundred thousand times, do not move the rosary when exhaling. The definite meaning here is that the chapter on the secret instructions of the five mudras will be explained. Regarding 'holding the moon and sun,' 'moon' refers to the left channel. 'Sun' refers to the right Roma channel; in order to prevent the arising and setting of these two, as well as entering and exiting, and transferring, it is said to be 'holding the moon and sun.' The meaning through remembrance is easy to understand. It should be understood that for all the words of the mantra, the syllable Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) and the syllable hūṃ (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽) phaṭ are added at the beginning. Here, in the chapter on collecting mantras, hūṃ (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽)
Chinese
嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）和帕（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：帕）字要从口诀中了解。这里在根本续中，次第和从次第颠倒的一切，都对恶劣的教师们隐藏，要通过上师圣者传承的次第来了解智慧，不是通过阅读经卷。其他一切要参考其他续，根据适当的道理，取与续名相符的薄伽梵的教言，不要以信仰的愚昧。如是薄伽梵所说：我的教言，最初是善，中间是善，最后是善。也曾说过：无始以来无戏论我，如是性清净清净的我，真实语且不改变言辞，如所说一般实行，说无二和无二性，于真实边际完全安住。如是再次，最初的善，中间和最后不是不善，以及最初和中间是不善，最后是善，如何被孩童之辈普遍思量呢？最初是分别念的禅修，中间是二根的乐受禅修，最后是不分别念的禅修，也就是禅修大乐。这说法是恶劣之语，因为在一切中，都见到与因相似的果。从柯札瓦的种子中，不会生出萨鲁的苗芽。分别念的种子所生，会变成具有分别念的果。从不分别念所生，会变成不分别念的果。因此，最初是善，中间是善，最后是善。如其种子，如是森林。如其树木，如是果实。这在世间普遍可见，那就是缘起性。现在宣说从僵直和控制等中生出的种种。嗡 吽 梭哈（藏文：ཨོཾ་ཧཱུཾ་སྭཱ་ཧཱ།，梵文天城体：ओम् हुम् स्वाहा，梵文罗马拟音：oṃ hūṃ svāhā，汉语字面意思：嗡 吽 梭哈）。是僵直的制造者。同样地，控制，同样地，驱逐，同样地，憎恨的制造者。要清楚地说明显现行为和勾招以及杀戮等等。嘿日嘎（ཀྱེའི་རྡོ་རྗེ）在根本续中说：如我所明示，同样在这简略续中，从允许中述说。以地的种子使僵直，愚痴和橛钉也是如此。水的种子恒常息灭，同样增长和无毒害。火
English
The syllables oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) and phaṭ (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：帕) are to be understood from the oral instructions. Here, in the root tantra, everything concerning the order and the reverse of the order is hidden from the wicked teachers, and wisdom is to be known through the lineage of the noble guru, not by reading texts. For everything else, one should consult other tantras and, according to what is appropriate, take the words of the Bhagavan that are in accordance with the name of the tantra, and not be deluded by blind faith. As the Bhagavan said: "My words are good in the beginning, good in the middle, and good in the end." It was also said: "From beginningless time, the self without elaboration, the thusness itself, the pure self, speaks truthfully and does not change words, does as it says. It speaks of non-duality and non-dual nature, and abides completely in the ultimate reality." Thus, again, how can the childish beings universally conceive of the initial goodness, the middle and the end not being non-virtuous, and the initial and middle being non-virtuous, and the end being virtuous? The initial meditation of conceptual thought, the middle meditation of the pleasure of the two faculties, and the final meditation of non-conceptual thought, that is, the meditation of great bliss. That statement is an evil word, for in everything, one sees the fruit similar to the cause. From the seed of the koṭrava, the sprout of the sālu will not arise. What arises from the seed of conceptual thought will become the fruit of conceptual thought. What is born from non-conceptual thought will become the fruit of non-conceptual thought. Therefore, the beginning is good, the middle is good, and the end is good. As the seed, so the forest. As the tree, so the fruit. This is seen universally in this world, and that is dependent origination itself. Now, the various things that arise from stiffness and control, etc., are spoken of. oṃ hūṃ svāhā (藏文：ཨོཾ་ཧཱུཾ་སྭཱ་ཧཱ།，梵文天城体：ओम् हुम् स्वाहा，梵文罗马拟音：oṃ hūṃ svāhā，汉语字面意思：嗡 吽 梭哈). It is the maker of stiffness. Similarly, control, similarly, expulsion, similarly, the maker of hatred. Manifest actions, attraction, and killing, etc., should be clearly explained. Hevajra said in the root tantra: "As I have clearly stated, similarly in this concise tantra, it is spoken of from permission." The seed of earth makes stiff, delusion and pegging are also like that. The seed of water always pacifies, similarly increases and makes non-toxic. Fire
Chinese
以大的种子字来迎请。 威权和行动在一切方面都是如此。驱逐憎恨者，凭借诸风。 同样地，毒的转移也是如此。以空性的种子字来斩断毒。 同样地，进行杀害和救活。医治、唤醒和喜悦， 以智慧的种子字来成就。哑巴和聋子， 以及变为男性的情况， 以意语身的种子字， 念诵者如次第般地修持。地水火风空， 以及智慧坛城瑜伽中， 僵直等事业， 由最胜的修行者来修持。 此之意义是： “地水火风空”， 是指五大种性的自性，菩提心的明点。 “从智慧坛城结合中”， 是指菩提心的明点，未从前额转移至喉咙、心间和脐轮，以及金刚莲花的莲蕊顶端，以大乐完全圆满，由此来修持僵直和控制等，这是决定的意义。 现在宣说了成就僵直等之处。 所宣说的是： “山、茂密的森林、药草地， 以及大海的岸边， 以及原本成就的尸陀林， 这些地方可以进行事业。 念诵咒语，同样地禅定， 火供、建立坛城， 以加持事业的自性， 一切事业都得以修持。” 此之意义是： 吉祥金刚空行母所说， “大森林”是指贪欲等， 被烦恼之树所覆盖，依靠女性手印的方法， 以清净转为菩提之方。 那也是完全清净， 从极端的种子中， 称为处所、方位、法生。 那也是一切如来， 极赞叹的金刚部等， 殊胜的年轻女性的种姓， 远离业生之生的有情。 那仅仅是无动摇的大乐自性，本体的缘故。低劣的众生不能进入的缘故，是茂密的森林。 变为宝藏的缘故，是药草地。 “在岸边” 是指与那如实结合的智慧之海的岸边，即是。
English
Invoked by the great seed syllable. Power and action in all aspects. Expelling the hater, by the winds. Likewise, the transfer of poison as well. Cutting poison with the seed syllable of emptiness. Likewise, killing and saving. Healing, awakening, and joy, Accomplished by the seed syllable of wisdom. Dumbness and deafness, And even the act of making a male, With the seed syllables of mind, speech, and body, The reciter accomplishes in due order. Earth, water, fire, wind, and emptiness, And from the wisdom mandala yoga, The actions such as stiffness, Are to be accomplished by the supreme practitioner. The meaning of this is: "Earth, water, fire, wind, and emptiness," Refers to the essence of the five elements, the bindu of the mind of enlightenment. "From the union of the wisdom mandala," Refers to the bindu of enlightenment itself, not transferred from the forehead to the throat, heart, and navel, and the tip of the stamen of the vajra lotus, completely perfected by great bliss, thereby accomplishing stiffness and control, etc., this is the definitive meaning. Now, the places for accomplishing stiffness, etc., are spoken. What is spoken is: "Mountains, dense forests, medicinal lands, And the shores of the great ocean, And the charnel ground that has been accomplished from the beginning, In these places, actions can be performed." Reciting mantras, likewise meditating, Fire offerings, constructing mandalas, With the nature of the empowerment action, All actions are to be accomplished. The meaning of this is: As spoken by the glorious Vajra Dakini, "Great forest" refers to desire, etc., Covered by the trees of afflictions, the method of relying on female mudras, Through purification, it transforms into the direction of enlightenment. That is also completely pure, From the ultimate seed, Called place, direction, dharma origin. That is also all the Tathagatas, Highly praised Vajra family, etc., The lineage of the excellent young woman, Devoid of beings born from karma. That alone is the nature of unwavering great bliss, due to its very essence. Because inferior beings cannot enter, it is a dense forest. Because it becomes a treasury, it is a medicinal land. "On the shores" Refers to the shores of the ocean of wisdom that truly unites with that, that is.