English
Without attachment, liberation from bondage. Without grasping, without abandoning, these are the three poisons. Without attachment, it is the actual three bodies. If attachment is recognized, it is poison. Differentiate between attachment and non-attachment to samsara and nirvana. Therefore, rely on the practice of non-attachment. The father, with great bliss, becomes the dharma for taming women. The emptiness of women exists in bliss. From the bindu of desire, externally, time and body are formed. Internally, the bindu and nadi knots are formed. From the conventional desire itself, relying on the ultimate path of generation: externally, the nadi tips of the female are joined. Internally, the bindu is projected and withdrawn. Secret desire is in bliss and emptiness. Everything is liberated into the enjoyment body. By practicing without attachment, delusion and thoughts do not momentarily form an object. This is taking it into the path. The mother, by distinguishing emptiness, becomes the dharma for taming men. Realize that the bliss of men is emptiness. From the bindu of the mother of anger, externally, flesh and skin are formed. Internally, nadis and winds are formed. From the conventional anger itself, relying on the ultimate method path: externally, perform the physical movements of the body. Internally, hold the focus of the wind. Secret anger is in clarity and emptiness. By practicing without attachment, delusional appearances and thoughts do not arise. Everything is liberated into the emanation body. This is taking it into the path. Mind is mostly non-conceptual, becoming the dharma of union. Because it is non-dual equality, ignorance is the nature of bodhicitta itself. Externally, the appearance of delusion is formed. Internally, the mind of self-grasping is formed. For the conventional ignorance itself, relying on the ultimate path of liberation: externally, do not follow appearances. Internally, leave the mind as it is, unaltered. Secret ignorance is in awareness and emptiness. By practicing without attachment, self-grasping and attachment are completely exhausted. Everything is liberated into the dharmakaya and departs. This is taking it into the path. If you understand this key instruction, there is no difference from all the Buddhas. Thus, by transforming the three poisons into the three bodies, and practicing with your own mind as the guru, recognize appearance and existence as the nature of the three bodies. Because this is the only instruction, completely shake up all of samsara, and in the great bliss of your own mind, manifestly awaken to clear emptiness without grasping. In the absence of grasping and grasper thoughts, the clarity of all appearance and existence is the all-knowing Buddha.
Chinese
是证悟。 自性法身为了他众故， 显现报身化身之形相。 虽显现亦无勤作与分别， 上师三身任运成就也。 法性本然无有转变异， 此即口诀之究竟也。 如是宣说。 出自上师三身大乐之密续， 自身为上师勤修之， 口诀开示品第五。 其后以大悲智慧力又请问： 唉玛！ 薄伽梵大乐者。 以自心修持为上师故， 共同之缘分支分中， 事业仪轨如何耶？ 为此祈请为集会之眷属宣说。 如是请问。 薄伽梵宣说道： 自心上师三身之， 共同事业有四种， 外境魔障与内在魔， 秘密烦恼分别念一切， 不作意无执本位而消融， 无所缘之状态寂止而行。 是法身寂静之事业。 外为受用内为命， 秘密智慧眷属增， 极为明晰光彩而照耀， 大乐之自性增长广大。 是报身增长之事业。 外以相违道理而摧毁， 内将经义风心而摄集， 明晰且转变任何所需之， 以自明觉性之力而转变。 是威猛化身之事业。 三身事业无有分别异， 意义上是自生之智慧， 三时诸佛事业之主尊， 为利有情之导师， 此即事业之究竟也。 如是宣说。 出自上师三身大乐之密续。 其后自在母之八位主尊对薄伽梵之足作礼后，承诺作为属下效劳。 匝亚 汝 诃日 瓦日ra 萨玛雅 瓦日ra 吽 (藏文：ཛ་ཡ་རུ་ཧརི་བཛྲ་ས་མ་ཡ་ བཛྲ་ཧཱུ~ྂ།，梵文天城体：जयरुहरिवज्रसमय वज्रहुँ，梵文罗马拟音：dzaya ru hari vajra samaya vajra hūṃ，汉语字面意思：胜利 汝 诃日 金刚 萨玛雅 金刚 吽)。如是说后，誓言母金刚承诺行事。 匝亚 杜 乌玛 达嘿 康嘎 达日 (藏文：ཛཱ་ཡ་དུ་ཨུ་མ་ད་ཧི་ཁང་ཁ་ད་རི།，梵文天城体：जयादु उमादिखंगखदारि，梵文罗马拟音：dzā ya du u mā di khaṃ ga dā ri，汉语字面意思：胜利 杜 乌玛 达嘿 康嘎 达日)。如是说后，大天女承诺行事。 匝亚 杜 扎玛呢 康嘎 达日 (藏文：ཛཱ་ཡ་དུ་པྲ་མ་ནི་ཀངྐ་དཱ་རི།，梵文天城体：जयादु प्रमनिकंकदारि，梵文罗马拟音：dzā ya du pra ma ni kaṃ ka dā ri，汉语字面意思：胜利 杜 扎玛呢 康嘎 达日)。梵天女承诺行事。 匝亚 杜 玛嘿 秀拉 达热 盖乌玛 贤定 达日 (藏文：ཛཱ་ཡ་དུ་མ་ཧེ་ཤུ་ལ་དཱ་རེ་ཀེའུ་མ་ཤན་ཏིང་དཱ་རི།，梵文天城体：जयादु महेषुलादारे केउमशंतिंगदारि，梵文罗马拟音：dzā ya du ma he ṣu lā dā re ke u ma śaṃ tiṃ ga dā ri，汉语字面意思：胜利 杜 玛嘿 秀拉 达热 盖乌玛 贤定 达日)。如是说后，寂静母承诺行事。 匝亚 杜 纳热 阿呢 匝抓 达日 (藏文：ཛཱ་ཡ་དུ་ན་ར་ཨ་ནི་ཙཀྲ་དཱ་རི།，梵文天城体：जयादु नरानिचक्रदारि，梵文罗马拟音：dzā ya du na rā a ni cakra dā ri，汉语字面意思：胜利 杜 纳热 阿呢 匝抓 达日)。如是说后，轮女承诺行事。 匝亚 杜 姆哈 诃日 达达 纳 达日 (藏文：ཛཱ་ཡ་དུམ་ཧ་ཧརི་ད་ཏ་ན་དཱ་རི།，梵文天城体：जयादुं महाहरिदातनदारि，梵文罗马拟音：dzā ya duṃ ma hā ha ri dā ta na dā ri，汉语字面意思：胜利 杜 姆哈 诃日 达达 纳 达日)。如是说后，大杀女承诺行事。 匝
English
Is enlightenment. For the sake of others, the Dharmakaya of self-awareness, Appears in the form of Sambhogakaya and Nirmanakaya. Even though it appears, it is without effort and conceptualization, The Lama is the spontaneous accomplishment of the three Kayas. The nature of reality is without change or alteration, This is the ultimate instruction of the oral tradition. Thus it was spoken. From the Secret Tantra of the Lama Three Kayas of Great Bliss, The chapter five, which teaches the oral instructions for training oneself as the Lama through one's own mind. Then, with the power of compassion and wisdom, he again requested: Ema! Bhagavan, Great Bliss! Because of cultivating one's own mind as the Lama, In the common conditions and branches, How are the activities and oral instructions? For this, please speak to the assembled retinue. Thus he requested. The Bhagavan spoke: The common activities of the three Kayas of the Lama of one's own mind Are fourfold: External obstacles and internal demons, Secret afflictions and all conceptual thoughts, Without fabrication, without grasping, dissolve into their own place, In a state of no object, go to peaceful abiding. This is the activity of the Dharmakaya of peace. Externally, enjoyment, internally, life, Secretly, wisdom, the retinue increases, Shining with extreme clarity, The nature of great bliss increases greatly. This is the activity of the Sambhogakaya of increase. Externally, destroy with opposing logic, Internally, gather the meaning of the sutras, wind, and mind, Clearly, transform whatever needs to be transformed, Transform with the power of self-luminous awareness. This is the activity of the powerful Nirmanakaya. The activities of the three Kayas are not separate, In meaning, it is self-born wisdom, The lord of the activities of the Buddhas of the three times, The teacher for the benefit of sentient beings, This is the ultimate activity. Thus it was spoken. From the Secret Tantra of the Lama Three Kayas of Great Bliss. Then the eight chief consorts of the powerful mothers prostrated at the feet of the Bhagavan and vowed to serve as subjects. Dzaya Ru Hari Vajra Samaya Vajra Hum (藏文：ཛ་ཡ་རུ་ཧརི་བཛྲ་ས་མ་ཡ་ བཛྲ་ཧཱུ~ྂ།，梵文天城体：जयरुहरिवज्रसमय वज्रहुँ，梵文罗马拟音：dzaya ru hari vajra samaya vajra hūṃ，汉语字面意思：Victory, Ru, Hari, Vajra, Samaya, Vajra, Hum). Having spoken thus, the Samaya Mother Vajra vowed to act. Dzaya Du Uma Dhi Khamkha Dari (藏文：ཛཱ་ཡ་དུ་ཨུ་མ་ད་ཧི་ཁང་ཁ་ད་རི།，梵文天城体：जयादु उमादिखंगखदारि，梵文罗马拟音：dzā ya du u mā di khaṃ ga dā ri，汉语字面意思：Victory, Du, Uma, Dhi, Khamkha, Dari). Having spoken thus, the Great Goddess vowed to act. Dzaya Du Pramani Kangka Dari (藏文：ཛཱ་ཡ་དུ་པྲ་མ་ནི་ཀངྐ་དཱ་རི།，梵文天城体：जयादु प्रमनिकंकदारि，梵文罗马拟音：dzā ya du pra ma ni kaṃ ka dā ri，汉语字面意思：Victory, Du, Pramani, Kangka, Dari). The Brahma Goddess vowed to act. Dzaya Du Mahe Shula Dare Keuma Shantinga Dari (藏文：ཛཱ་ཡ་དུ་མ་ཧེ་ཤུ་ལ་དཱ་རེ་ཀེའུ་མ་ཤན་ཏིང་དཱ་རི།，梵文天城体：जयादु महेषुलादारे केउमशंतिंगदारि，梵文罗马拟音：dzā ya du ma he ṣu lā dā re ke u ma śaṃ tiṃ ga dā ri，汉语字面意思：Victory, Du, Mahe, Shula, Dare, Keuma, Shantinga, Dari). Having spoken thus, the Peaceful Mother vowed to act. Dzaya Du Nara Ani Chakra Dari (藏文：ཛཱ་ཡ་དུ་ན་ར་ཨ་ནི་ཙཀྲ་དཱ་རི།，梵文天城体：जयादु नरानिचक्रदारि，梵文罗马拟音：dzā ya du na rā a ni cakra dā ri，汉语字面意思：Victory, Du, Nara, Ani, Chakra, Dari). Having spoken thus, the Wheel Woman vowed to act. Dzaya Dum Maha Hari Data Na Dari (藏文：ཛཱ་ཡ་དུམ་ཧ་ཧརི་ད་ཏ་ན་དཱ་རི།，梵文天城体：जयादुं महाहरिदातनदारि，梵文罗马拟音：dzā ya duṃ ma hā ha ri dā ta na dā ri，汉语字面意思：Victory, Dum, Maha, Hari, Data, Na, Dari). Having spoken thus, the Great Killing Woman vowed to act. Dz
Chinese
ཨཱ་ཡ་དུ་ཨིན་ཏྲི་བཛྲ་ད་རི།（藏文）名为因陀罗金刚持，发誓要做控制的工作。ཛ་ཨ་དུ་བཛྲ་མུ་ནི་ཏཙྪ་ནྦྷ་རི་སྟེ།（藏文）名为金刚牟尼，发誓要做降伏阎摩的工作。天女和使女们也这样发誓要做这些工作，各自发誓。以前世尊降伏了魔鬼鲁特拉后，降伏了大自在天们，献上了母亲、姐妹、儿子和妻子们。玛努·拉刹斯是魔鬼的女儿，傲慢者的妻子是食人女妖，颜色红黄色，手持三叉戟和颅器，头是牦牛。布拉玛嘿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是梵天的妻子，梵天女的红白色，头是蛇，右手颅器，左手五股金刚杵。瑞欧提愤怒母，颜色黄黑色，头是豹，右手颅器，左手木杖。毗湿奴贝，遍入天的妻子，颜色红白色，头是食人女，拿着绳索和红海螺。卡+欧日（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），年轻女，头是蝙蝠，颜色红黄色，手持法轮和铃。因陀罗雅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），百施之母，颜色红白色，头是熊，手持颅器和木杖。班杂尔维卡拉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），金刚自在母，颜色红黑色，头是熊，大腹便便地吃东西。阿姆日达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），甘露母，头是摩羯鱼，颜色青蓝色，手里拿着宝瓶。索吾日姆（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），寂静母，颜色青黑色，头是蝎子，手里拿着宝瓶和铃。当那达姆（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），贝琼母，颜色黑色，头是鹰，手里拿着湿头盖骨和贝琼。拉刹斯食人女，颜色红色，头是乌鸦，手里拿着绳索牵引。巴夏卡夏斯食肉母，头是老虎，颜色黑色，大口吃着心脏。拉提班杂尔（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），欢喜母，颜色黑色，头是秃鹫，吃着大口的东西。鲁提班杂尔（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），饮血母，颜色红白色，头是马，手里拿着金刚杵和红海螺。埃嘎扎哲迪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），独发母，颜色红黑色，头是鹏鸟，手里拿着金刚杵念珠。玛努哈拉迷魂母，头是鹫，颜色红黄色，手里拿着大口的东西，牵引着绳索吃着。瓦雅瓦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），风天女，红黑色，头是狐狸，手里拿着旗帜吃着鹿肉。玛哈玛然大杀母，颜色黑色，头是狼，手里拿着大口的东西，拿着小人。嘎内玛火天女，头是狗，颜色红黄色，手里拿着火炉和牵引着肠子。瓦拉嘿猪母，颜色绿黑色，手里拿着獠牙和吃着老鼠。杂姆恩斯提衰老母，颜色绿黑色，头是乌鸦，手里拿着肠
English
Aya du Indri Vajradari, vowed to do the work of control. Ja A du Vajra Muni Tattsa Nbhari, vowed to do the work of subduing Yama. The goddesses and servant women also vowed to do these works in this way, each vowing separately. Previously, after the Blessed One subdued the demon Rudra, he subdued the great powerful ones, offering mothers, sisters, sons, and wives. Manu Rakshasi is the daughter of a demon, the wife of the arrogant one is a man-eating ogress, with a reddish-yellow color, holding a trident and a skull cup in her hands, and a yak's head. Bramahe (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the wife of Brahma, the reddish-white Brahma woman, with a snake's head, a skull cup in her right hand, and a five-pronged vajra in her left hand. Reuti, the wrathful woman, is yellowish-black in color, with a leopard's head, a skull cup in her right hand, and a wooden staff in her left hand. Vishnuve, the wife of the pervading one, is reddish-white in color, with the head of a man-eating ogress, holding a rope and a red conch. Ka+ori (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the young woman, has a bat's head, is reddish-yellow in color, and holds a wheel and a bell in her hands. Indraya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the mother of a hundred offerings, is reddish-white in color, with a bear's head, holding a skull cup and a wooden staff in her hands. Vajra Vikala (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the Vajra Free Woman, is reddish-black in color, with a bear's head, eating with a large belly. Amrita (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the nectar mother, has the head of a makara, is bluish-green in color, and holds a vase in her hand. Sou Rim (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the peaceful mother, is bluish-black in color, with a scorpion's head, holding a vase and a bell in her hands. Dang Na Dam (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the Becon mother, is black in color, with an eagle's head, holding a wet skull and a Becon in her hands. Rakshasi, the man-eating ogress, is red in color, with a crow's head, holding a rope to pull. Bhashakashasi, the flesh-eating mother, has a tiger's head, is black in color, and eats hearts with a large mouth. Rati Vajra (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the joyful mother, is black in color, with a vulture's head, eating large mouthfuls. Rudhi Vajra (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the blood-drinking mother, is reddish-white in color, with a horse's head, holding a vajra and a red conch in her hands. Eka Jati (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the one-haired mother, is reddish-black in color, with the head of a garuda, holding a vajra rosary in her hand. Manu Hara, the mind-stealing mother, has the head of a vulture, is reddish-yellow in color, holding a large mouthful of food, pulling a rope and eating. Vayava (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the wind goddess, is reddish-black, with a fox's head, holding a banner and eating deer meat. Maha Maran, the great killing mother, is black in color, with a wolf's head, holding a large mouthful of food, holding a small person. Gane Ma, the fire goddess, has a dog's head, is reddish-yellow in color, holding a stove and pulling intestines. Varahi, the sow mother, is greenish-black in color, holding fangs and eating mice. Chamunsti, the aging mother, is greenish-black in color, with a crow's head, holding intestines.