English
These are the assemblies of the Tathagata lineage. Although devoid of inherent existence in ultimate truth, they appear as manifold in conventional truth, therefore they should be taught as illusory. Binding is to make one; in ultimate truth, they are gathered by the wheel of selflessness, which is the teaching of the Sugata himself. Thus, 'hair tied in an illusion' is praise using inferior words as a means of abandonment. 'Clear' means something special; just as hair resides on the crown of the head, so the Buddhas, with reverence and ༄. complete, take it upon their crowns and teach it, which is the meaning. Repetition is to become accustomed again and again. If the Tathagatas and others are meditated upon with marks such as hands and faces, it will turn into samsara. Here it is said, in 'world' and so on, 'devoid of form' means to be devoid of grasping and so on, and to make it devoid of inherent existence. What will that become? It is 'world fear', which means that those who cling to appearances will have sorrow in their hearts and become afraid. What should be done about that? It is said 'false', which means that even though it is devoid of inherent existence when examined by valid cognition, it should be shown in conventional truth as it appears, in order to dispel the fear of the world. Therefore, the noble one should repeat it twice. Thus it is said. The meaning of the mantra words should be spoken: 'false' is ali kali, which means to animals, to birds, to foolish beings like animals, trāsaya (梵文，trāsaya，make them afraid). The meaning of repeating twice becomes trāsaya trāsaya. How should they be frightened? It is to be separated from form, even to the point of being separated from hatred. In ka ṣa and so on, ka and ṣa are ka ṣa, which is kṣa. When it is combined with o, it becomes kṣo. Here a is like residing within everything. What is that like? It is said to be combined with bhaya, which means that when combined with bhaya, it becomes sa kṣo bhaya. 'Residing in the throat' means placing the second sound of kṣo bhaya at that place, which shows that the aggregates of hatred and so on are stirred up by kṣo bhaya kṣo bhaya. The meaning of the words should be spoken: ka ṣa means to rub, which means to rub.
Chinese
如同石头一般的世俗谛。那是什么样的呢？是辨别胜义谛，是需要进行辨别的。具有名为“嗡”的声音，就像字母༄། །“嗡”字有两个部分一样，是智慧和方便两个部分。声音是指体验，具有那个体验就叫做具有声音。为了阐明那个体验而宣说，连接“བྷ་ཡ་”等。“བྷ་ཡ་”是བྷ་ག་，也就是智慧，存在于心中是相同的，也就是世俗谛。像这样，如果像辨别石头一样的世俗谛一样，辨别黄金一样的胜义谛，就像石头上形成黄金的纹路一样，两种真谛就会相同且无差别。或者，“ཀ་ཥ་”指的是辨别，是衡量的标准。如果用衡量标准进行辨别，就像黄金一样的世俗谛就会耗尽，最终变成纹路一样的胜义谛。而且，为了表明不仅仅是用衡量标准来指示，所以说具有“嗡”的声音。“嗡”是指通过信仰进入。声音是指圣教。具有是指用理智进行辨别。这里是指通过圣教和理智进行辨别而接受，而不是仅仅通过信仰。བྷ་ཡ་是བྷ་ཡ་，是存在，存在指的是通过名为སྠེའུ་ཁྲེའུ་来引导耗尽。意思是如果用理智进行辨别，就会耗尽执着等存在的绳索。以“地的尽头”等来说，会变成ཧྲཽཾ་ཧྲཽཾ་。以“光”等来说，会变成ཧྲཿ་ཧྲཿ་。需要解释词语的意义，以“地的尽头”等来说，是为了阐明先前指示的智慧和方便。其中，太阳是金刚，因为能产生智慧的光芒。它的坐垫是法的来源，因为是存在的地方。地的尽头是菩提心，因为它遍布并产生所有身体。那会做什么呢？以“十支箭”等来说，十指的是诸根和对境。བ་ན་是森林，也就是蕴。དུམ་བུ་是区分，也就是一个、两个和多个之间。明点是
English
The conventional truth is like a stone. What is it like? It is to discern the ultimate truth, which is to be analyzed. It has the sound called "Om," just as the letter ༄། །"Om" has two parts, it is the two parts of wisdom and means. Sound means experience, and having that experience is called having sound. In order to clarify that experience, it is said, connect "bhaya" etc. "Bhaya" is bhaga, which is wisdom, and being in the heart is the same, which is the conventional truth. Like this, if you discern the ultimate truth like gold, like discerning the conventional truth like a stone, the two truths will be the same and without difference, just like gold patterns forming on a stone. Or, "ka sha" refers to discernment, which is the standard of measurement. If you discern with the standard of measurement, the conventional truth like gold will be exhausted, and will eventually become the ultimate truth like a pattern. Moreover, in order to show that it is not only indicated by the standard of measurement, it is said to have the sound of "Om." "Om" refers to entering through faith. Sound refers to the scriptures. Having means to discern with reason. Here it means to accept by discerning with scripture and reason, not just through faith. Bhaya is bhaya, which is existence, and existence refers to guiding exhaustion through the name stheu khreu. It means that if you discern with reason, the ropes of existence such as attachment will be exhausted. By "the end of the earth" etc., it will become hrum hrum. By "light" etc., it will become hrah hrah. The meaning of the words needs to be explained, and by "the end of the earth" etc., it is to clarify the wisdom and means previously indicated. Among them, the sun is the vajra, because it can generate the light of wisdom. Its seat is the source of the Dharma, because it is the place of existence. The end of the earth is bodhicitta, because it pervades and produces all bodies. What will that do? By "ten arrows" etc., ten refers to the senses and objects. Vana is the forest, which is the aggregates. Dumbu is the distinction, which is between one, two, and many. The bindu is
Chinese
空性之图：圆满是指将诸如根、境、蕴等分为一、二、多，并将它们描绘成空性之图。这表明，当菩提心安住于金刚宝之中时，所有分别念的自性都将消失，并证悟为俱生之自性。如此一切皆成空性之后，又将如何安住呢？对此，还需再次宣说。所谓“还需再次宣说”，此处，“康”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是安乐。“嘿达”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是进入，意为进入安乐之道，故称之为“嘿达”。或者，“嘎”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是嘎玛拉，即莲花。“萨”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的结尾是菩提心。“嘿达”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是行动和降临。那么应该做什么呢？在“光明”等之中，“光明者”是血。净化是指与之同在。祈请降临是指与之一起降临于莲花之中。安住于胸前是指以食物令其满足。加倍是指反复串习。“新月”等之中，“佩”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是字母“佩”。显明是指以新月和明点在上装饰。再次念诵则变为“佩姆佩姆”。需宣说其他意义，所谓“佩姆”是指无执着。若无此，这些事物将被何者执持呢？因为那是依赖于它的缘故。新月是指初二的月亮。明点是指星星。显明是指令其显明，二者能够令自身显明，而其他则不能。如此，即使它们已经升起，但由于亲眼见到一切众生都与黑暗同在，因此它们无法驱散黑暗。那么是什么呢？是显明，唯有照亮自他的满月升起。因此，它如此说道：空性之图，我
English
The image of emptiness: Perfection refers to dividing things such as faculties, objects, and aggregates into one, two, or many, and depicting them as images of emptiness. This shows that when the mind of enlightenment abides within the vajra jewel, the nature of all conceptual thoughts will vanish, and one will realize the nature of co-emergence. After everything has become empty in this way, how will it abide? To this, it must be spoken of again. Regarding "must be spoken of again," here, "Kam" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is bliss. "Hida" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is entering, meaning entering the path of bliss, hence it is called "Hida." Or, "Ka" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is Kamala, which is lotus. The end of "Sa" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the mind of enlightenment. "Hida" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is action and descent. So what should be done? Among "light" and so on, "the light maker" is blood. Purification means being with it. Inviting to descend means descending into the lotus together with it. Abiding in the chest means satisfying it with food. Doubling means repeatedly familiarizing oneself. Among "new moon" and so on, "Pe" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the letter "Pe." Manifestation means decorating above with the crescent moon and bindu. Reciting again becomes "Pem Pem." Other meanings need to be spoken of, so-called "Pem" means non-attachment. If there is no this, by what will these things be held? Because that is dependent on it. The new moon refers to the second day of the lunar month. Bindu refers to stars. Manifestation means making it manifest, the two can make themselves manifest, but others cannot. Thus, even if they have risen, because one sees with one's own eyes that all beings are with darkness, they cannot dispel darkness. So what is it? It is manifestation, only the full moon that illuminates self and others rises. Therefore, it says this: The image of emptiness, I
Chinese
就像驱散黑暗一样，追随无二之身的，一切行为都是如此。这是它的意思。发出“ཕཊ་（藏文，梵文天城体，phaṭ，摧毁）”的声音，被称为宣告。其中，“ཕཊ་（藏文，梵文天城体，phaṭ，摧毁）”表示所要象征的事物本身。发出声音是充满，即发出“ཕཊ་（藏文，梵文天城体，phaṭ，摧毁）”的声音。宣告是重复说，因此会变成“ཕཊ་ཕཊ་（藏文，梵文天城体，phaṭ phaṭ，摧毁 摧毁）”。另一种说法是，“ཕཊ་（藏文，梵文天城体，phaṭ，摧毁）”表示无我。发出声音是凭借成就的究竟而确定的存在。宣告是念诵咒语，使那个意义清晰，即念诵“སྭཱ་བྷཱ་ཝ་ཤུདྡྷཿ་སརྦ་དྷརྨཱཿ་སྭཱ་བྷཱ་ཝ་ཤུདྡྷོ྅ཧཾ་（藏文，梵文天城体，svabhāva śuddhaḥ sarva dharmāḥ svabhāva śuddho'haṃ，自性清净一切法，自性清净我）”。“一切分别之树”这句话，字面意思就是这样。 “ད་ཧ་ད་ཧ་མཁའ་འགྲོའི་སྡོམ།”这句话是呼唤薄伽梵母。“五部”中，“五”是第五个组。“二”这个词与“组”这个词结合，因此是第二个组，即字母“ཙ”的组。“部主”是指那些组的主，即“པ་”和“ཙ”。“再次重复”意味着变成“པ་ཙ་པ་ཙ་”。另一种说法是，“五部”是指五方如来。“二”是指身和语。“部主”是指意，即金刚萨埵。“重复”是指修持，意思是修持那些。 “བྷ་ཀྵ་”等，这些是“བྷ་ཀྵ་བྷ་ཀྵ་བ་ས་རུ་དྷི་ར་ཨནྟྲ་མཱ་ལཱ་བ་ལཾ་བི་ནི། གྲྀ་ཧྞ་གྲྀགྞ་སཔྟཱ་ལ་ག་ཏ་བྷཱུ་ཛཾ་ག །སརྦཾ་བཱ་ཏརྫ་ཡ་ཏྲྫ་ཡ་”要这样念诵。“བ་ས་རུ་དྷི་ར་”等，是用赞颂来呼唤天女。“བྷ་ཀྵ་”是指吞噬心的分别念之魔。“སྤྟ་”
English
Just as dispelling darkness, all actions follow the non-dual body in the same way. That is its meaning. The sound "PHAṬ" is uttered, which is called proclaiming. Among them, "PHAṬ" represents the very thing to be symbolized. Uttering the sound is being full, which is uttering the sound "PHAṬ." Proclaiming is repeating, so it becomes "PHAṬ PHAṬ." Another way of saying it is that "PHAṬ" represents selflessness. Uttering the sound is being firmly established by the ultimate of accomplishment. Proclaiming is reciting the mantra that clarifies that meaning, which is reciting "SVABHĀVA ŚUDDHAḤ SARVA DHARMĀḤ SVABHĀVA ŚUDDHO'HAṂ." The phrase "the tree of all discriminations" is just as it sounds. The phrase "DAHA DAHA KHAGRO'I DOM" is calling upon the Blessed Mother. In "the five groups," "five" is the fifth group. The word "two" is combined with the word "group," so it is the second group, which is the group of the letter "TSA." "Group leader" refers to the leaders of those groups, which are "PA" and "TSA." "Repeating again" means becoming "PA TSA PA TSA." Another way of saying it is that "the five groups" refers to the five Buddhas. "Two" refers to body and speech. "Group leader" refers to mind, which is Vajrasattva. "Repeating" refers to practice, meaning to practice those. "BHAḤ" etc., these are "BHAḤ BHAḤ BA SA RU DHIRA ANTRA MĀLĀ BA LAṂ BI NI. GṚHṆA GṚGṆA SAPTĀ LA GATA BHŪJAṂ GA. SARVAṂ VĀTA RJAYA TRJAYA" should be recited in this way. "BA SA RU DHIRA" etc., is calling upon the goddess with praise. "BHAḤ" refers to devouring the demons of mental discrimination. "SPTA"