English
te. 'di'i mun ngag gis zhes bya ba'o. It is called "the secret mantra of this." de nyid gsungs pa. ye shes 'od zer byung yang zhes bya ba ni sangs rgyas. That itself is said, "Even though the light of wisdom arises," which is the Buddha. ༄། །de rnams thams cad ye shes kyi gtum mo las byung pa ste yam gyi yi ge ni nges par bzung ba ste dbu ma'i sngon mas thams cad kun du spyod pa la sogs pa las rdzogs pa rnams phung po dang khams la sogs pa'i rang bzhin las sangs rgyas rnams so. All of these arise from the wisdom's fierce woman, that is, the letter of yaṃ (藏文，यं，yam，wind) is definitely held, and through the former of the central channel, all are perfected from the nature of the aggregates and elements, etc., are the Buddhas. de'i phyi r. rang 'byung bdud rtsi'i rgyun gyis ni. Therefore, "By the stream of self-arisen nectar." zhes bya ba ste 'dod pa med pa ma yin pas yongs su bsgyos pa med pa'i ye shes kyi gtum mo 'bar ba'o. It is said, that is, it is not without desire, but the wisdom's fierce woman that is not completely defiled is blazing. des de ltar sems la sogs pa'i khams thams cad zhu bas dbang bskur ba'o. By that, in this way, all the elements such as mind are melted, thus empowering. rdo rje mgon po'i zhes bya ba ni dbye ba med pa'i ye shes kyi rdo rje'i dngos po las rdo rje de nyid ye shes kyi rdo rje ste sems can thams cad kyi srog kun 'dzin pa'i phyi r dang skyabs su gyur pas mgon po'o. The so-called "Vajra Protector" is from the entity of the indivisible wisdom vajra, the vajra itself is the wisdom vajra, because it holds the life of all sentient beings and becomes a refuge, therefore it is the protector. de nyid kyi. lhan skyes chu ni yongs gang las. That itself, "From where does the co-emergent water completely fill?" zhes bya ba ni 'jig rten gyi khams gcig la gcig mthun par dgongs pa'i dbang bskur sngon du song bas dngos grub sna tshogs pa'i bde ba ster ba'o. It is said, that is, the empowerment that is in accordance with the intention of the worldly realm, having preceded, bestows the bliss of various siddhis. de ltar oṃ sabra zhes bya ba la sogs pas dbang bskur ba'i brda'i sngags so. Like that, oṃ sabra (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and so on are the symbolic mantras of empowerment. gang dang zhes bya ba la sogs pas 'khor los sgyur ba bcu gnyis sngon du bzhad pa rnams kyis mgo bor rgyas gdab po. By "who" and so on, seal the head with the twelve Chakravartins who have previously blossomed. lhag ma rnams la gtso bos zhes bya ba'o. The remaining ones are by the chief. khyab bdag ces bya ba ni 'jig rten gyi khams kyi sems can rnams kyi lha la bsnyen pa sngon du song ba can gyi 'dod chags phun sum tshogs par 'gyur ro. The so-called "Pervading Lord" is that the desire of those who have previously served the deities of the sentient beings of the worldly realm will become perfect. ye shes zhes bya ba ni ye shes sems dpa' sngon du song bas dkyil 'khor rgyal mchog gi ting nge 'dzin gyi dus rnams su 'brel te 'dir skabs skabs su thor long du ste paṇḍita rnams kyis 'jug pa rmongs par byed pa'o. The so-called "wisdom" is that the wisdom being has previously been connected to the times of the samadhi of the supreme mandala lord, and here, sometimes it is scattered, making the entry of the paṇḍitas confused. de ltar gtso bo la sogs pa dang dkyil 'khor pa thams cad kyi snying gar ye shes dang gtso bo la sogs pa thams cad dam tshig sems dpa' rnams kyi gang dang 'dra ba ste. Like that, in the heart of the chief and all the mandala practitioners, the wisdom and all the chiefs and so on are similar to the samaya beings. gang dang gang gis gzugs dang bzhugs tshul la sogs pa phyi rol du de'i gzugs rnams pa sgom par bya ba'o. Whatever form and posture, etc., one should meditate on its external form. ting nge 'dzin sems dpa' zhes bya ba ni ye shes sems dpa' de rnams kyi thugs kar slar yang 'di The so-called "samadhi being" is that in the hearts of those wisdom beings, again these ༄། །rnams thams cad la ting nge 'dzin sems dpa' 'chad par 'gyur ba'i sngags rnams kyi gzugs kyis rang rang gi sa bon bsgom par bya ba'ang rung ngo. All of these, it is also possible to meditate on their own seeds in the form of the mantras that will explain the samadhi beings. ji ltar 'jig rten g.
Chinese
世间众生的阿赖耶识所俱生的心髓将会坏灭。瑜伽士的法身是禅定萨埵。报身是智慧萨埵。化身是誓言萨埵，因为显现于此，如此身所作故。其后名为，于彼智慧萨埵的心间，名为光芒，乃是光芒之集合。由此如是于智慧轮，名为对于世间界之众生与瑜伽士之世间，诸佛之智慧将会进入。因此，应知从上师的口诀。名为从无始以来传承的上师与弟子的口诀中存在。如是经由 ཛཿཧཱུཾ་བཾ་ཧོཿ（藏文，梵文देवनागरी：जः हुं वं होः，梵文羅馬轉寫：jaḥ hūṃ vaṃ hoḥ，汉语字面意思：扎 吽 旺 霍）的字，名为勾招、进入、系缚和控制。如何在此转变为智慧的坛城，同样在此转变为众生的上师与弟子的关系。如是经由布施而勾招。经由殊胜之法等等以及悦耳之语而使进入自己的事业中。经由讲述运用各种意义等等而系缚稳固。如自己一般地对他人作而进行控制，此乃是决定。各种勇士瑜伽母，名为经由外与内的自性而作三种供养，乃是对于处所与近处所等等处所安住的此地到来的主尊等的坛城众作，于世间界中也是，于外则是圆满出生的供养。其后，吞食等等是秘密。因此，直至死亡的尽头，各种
English
The essence born together with the Alaya consciousness of sentient beings in the world will be destroyed. The Dharmakaya of yogis is the Samadhi Sattva. The Sambhogakaya is the Wisdom Sattva. The Nirmanakaya is called the Vow Sattva, because it manifestly acts here in this way through this body. Then, it is called, from the heart of that Wisdom Sattva, it is called rays, which is a collection of rays. Thus, in this way, in the wheel of wisdom, it is called that the wisdom of the Buddhas will enter into the sentient beings of the world and the worlds of yogis. Therefore, it should be known from the oral instructions of the guru. It is called that it exists in the oral instructions of the guru and disciple transmitted from beginningless time. Thus, through the letters ཛཿཧཱུཾ་བཾ་ཧོཿ (Tibetan, Devanagari: जः हुं वं होः, Romanized Sanskrit: jaḥ hūṃ vaṃ hoḥ, Literal Chinese meaning: Zha Hum Wang Ho), it is called attracting, entering, binding, and controlling. How it transforms into a mandala of wisdom here, similarly here it transforms into the relationship of guru and disciple of sentient beings. Thus, attracting through giving. Through the excellent Dharma and so on, and pleasant speech, one causes entry into one's own activities. Through explaining the use of various meanings and so on, one binds stability. By acting towards others as oneself, one controls, this is certain. Various heroic yoginis, it is called that through the nature of outer and inner, one makes three kinds of offerings, namely, one makes to the mandala assembly of the chief ones who have come here residing in places and nearby places and so on, also in the world realms, outwardly it is the offering of perfect birth. Then, consuming and so on is secret. Therefore, until the end of death, various