English
The path of Ogpa. If one clings to the self of Dharma and individuals, one is a Shravaka with little aspiration. If one aspect of the Dharma realm is selfless, one is a Pratyekabuddha with subtle focus. Samsara and Nirvana are considered to be only one's own mind, distinguishing between conventional and ultimate truths. Greater than the Mahayana Mind-Only Madhyamaka, one accomplishes the treatises of one's own Mahayana school. Wisdom is free from the four extremes, appearance is the body, sound is speech, and the view of memory and thought is the Kriya, the union of the three families. Practice like oil flowing downwards, and view like the moon rising upwards, generating the four families, Upayoga. In the great Vairocana, the Yoga, complete with the three bodies. The aggregates, elements, and sense bases are the means and wisdom, Mahayoga. One's own mind, the mind-image, enters the Dharma, the union of two, the Blissful Son, Anuyoga. In the great appearance of the Dharmakaya, free from fabrication, Atiyoga. The wheel of wisdom is beyond thought and expression, the realm and wisdom are inseparable. How appearance is the Great Blissful Son, Samsara itself is Nirvana. The mirror of the Alaya mind, from the beginning, dwells in the great peace. The many memories and thoughts of the mind, self-illuminating in great insight, peace and insight are inseparable, the lamp shines brightly in the vase of wisdom. How can the wind of thought move it? Leave the uncorrected, natural state as it is. Whatever thought has characteristics, appearances, existence, and the contents of the vessel are clear as deities. Appearance as an object is the Rupakaya, empty and clear, the Dharmakaya is without stain, the nature of appearance and existence is non-dual, the view and meditation are the complete four bodies, enlightenment. Not striving for the meaning of view and meditation is what causes wandering in Samsara. Looking at external objects and meditating on the inner mind are the inseparable four bodies. Oṃ hrīḥ sati samati bhala oṃ. This is the Samadhi called "Making Pride the Path." Desire is the basis, cause, path, and result, possessing faults and virtues. Whoever abandons desire, that one has no bodily pleasure. Desiring great pleasure, one should know that its cause is desire. Relying on women for great pleasure, all sentient beings practice, abandoning ordinary attachment, one should play with the dance of great bliss. Examine, bless, approach, and accomplish the four, one should take the experience of bliss into practice. Queen mother, sister, daughter, niece, aunt, servant girl, and those who are endowed with great
Chinese
，以恭敬尊重之心对待如同王后，自己则如国王一般相处。对于如同夺取权势的女子，以身体供养，待之如父。对于怀有慈爱之心的姐妹，自己则如兄弟一般相处。对于从身体的一部分分离出来的，如同女儿一般对待。对于具有传承根源的，如同侄女一般，待之如舅舅。对于与近处地方相关的，如同伯母一般相处。对于做指派之事，如同女仆一般对待。对于做劳作之事，对于那些使女，所有这些都要视为妻子。头顶为嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉咙为阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），心间为吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），脐间为梭哈（藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭哈），从秘密处哈（藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）字的放出和收回中，十方四时的诸佛，迎请并融入各自种姓的佛母们，观想为佛母。自身为大自在，大印。从吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中生起，观想金刚莲花。应观察佛母的香气和声音，通过拙火瑜伽，降下并摄取安乐。这是修持的次第。通过贪欲的表示来催促，以红铜色来摄取。用海螺的 橛来钉住，降下并摄取殊胜的安乐。这是近修的修持。在莲花宝瓶颅器之中，放入巨大的金刚杵，摄取离乐之乐。这是修法的次第。金刚颅器结合的两种口诀，搅拌金刚海螺血。对于俱生智，心要坚定地保持在内。自身的精华明点升到城堡，供养诸佛菩萨。度巴 扎（藏文：དྷུ་པ་ཛཿ，梵文天城体：धूप जः，梵文罗马拟音：dhūpa jaḥ，汉语字面意思：香，生），布色 吽（藏文：པུཥ྇་ཧཱུཾ，梵文天城体：पुष् हुं，梵文罗马拟音：puṣ huṃ，汉语字面意思：花，吽），德巴 邦（藏文：དཱི་པ་བཾ，梵文天城体：दीप बं，梵文罗马拟音：dīpa baṃ，汉语字面意思：灯，邦），甘达 霍（藏文：གྷཎྜ་ཧོ，梵文天城体：घण्ट हो，梵文罗马拟音：ghaṇṭa ho，汉语字面意思：铃，霍），拉谢 吽（藏文：ལཱ་སྱེ་ཧཱུཾ，梵文天城体：लास्ये हुं，梵文罗马拟音：lāsye huṃ，汉语字面意思：舞女，吽），玛列 创（藏文：མཱ་ལེ་ཏྲཱཾ，梵文天城体：माले त्रां，梵文罗马拟音：māle trāṃ，汉语字面意思：花环，创），格尔德 舍（藏文：གཱིར་ཏི་ཧྲཱྀཿ，梵文天城体：गीर्ति ह्रीः，梵文罗马拟音：gīrti hrīḥ，汉语字面意思：歌女，舍），尼尔德 阿（藏文：ནིར་ཏི་ཨ，梵文天城体：निर्ति अ，梵文罗马拟音：nirti a，汉语字面意思：乐女，阿），布扎亚 布扎 麦嘎 萨姆札 斯帕拉纳 萨玛耶 梭哈（藏文：པཱུ་ཛ་ཡ་པཱུ་ཛ་མེ་གྷ་ས་མུ་དྲ་སྥ་ར་ཎ་ས་མ་ཡེ་སྭཱ་ཧཱ，梵文天城体：पूजाया पूजामेघसमुद्र स्फरण समये स्वाहा，梵文罗马拟音：pūjāyā pūjāmeghasamudra spharaṇa samaye svāhā，汉语字面意思：供养，供养，如云海般显现之时，梭哈）。食用自己和弟子舌头上的红白明点。从成就佛母的虚空中获取，灌顶菩提心明点秘密灌顶。这是大修的次第。安乐，殊胜安乐，离乐大乐，体验俱生喜。获得双运身，父与母无有分离地安住。舍弃贪欲安乐，也是舍弃双运身。获得贪欲大智慧，以具足方便道功德，明妃
English
, treat with respect and reverence like a queen, and interact as a king yourself. Towards one who is like a woman who seizes power, offer your body and treat her like a father. Towards a sister who possesses loving kindness, interact as a brother yourself. Towards one who is separated from a part of your body, treat her like a daughter. Towards one who possesses the root of lineage, treat her like an uncle to a niece. Towards one who is related to a nearby place, treat her like an aunt. Towards one who performs assigned tasks, treat her like a female servant. Towards those who perform labor, all those female servants should be regarded as wives. At the crown of the head is Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, literal Chinese meaning: Om), at the throat is Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, literal Chinese meaning: Ah), at the heart is Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: Hum), at the navel is Svaha (Tibetan: སྭཱ, Sanskrit Devanagari: स्वा, Sanskrit Romanization: svā, literal Chinese meaning: Svaha), from the emanation and reabsorption of the syllable Ha (Tibetan: ཧཱ, Sanskrit Devanagari: हा, Sanskrit Romanization: hā, literal Chinese meaning: Ha) at the secret place, the Buddhas of the ten directions and four times, invite and absorb the consorts of their respective lineages, contemplate them as Buddha Mothers. One's own self is the Great Empowerment, the Great Seal. From Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: Hum) and A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, literal Chinese meaning: A) arise, contemplate the Vajra Lotus. One should examine the fragrance and sound of the consort, and through the practice of Candali, draw down and seize bliss. This is the order of practice. Urge with the gestures of desire, and seize with the color of copper. With the conch shell stake, draw down and seize the supreme bliss. This is the practice of close attainment. Inside the lotus bhāṇḍa skull cup, insert the great vajra, and seize the bliss of non-bliss. This is the order of accomplishment. The two instructions of vajra skull union, churn the vajra conch blood. For the co-emergent wisdom, the mind should be held firmly within. One's own essence, the bindu, ascends to the castle, and offer to the Buddhas and Bodhisattvas. Dhupa Jaḥ (Tibetan: དྷུ་པ་ཛཿ, Sanskrit Devanagari: धूप जः, Sanskrit Romanization: dhūpa jaḥ, literal Chinese meaning: incense, born), Puṣ Huṃ (Tibetan: པུཥ྇་ཧཱུཾ, Sanskrit Devanagari: पुष् हुं, Sanskrit Romanization: puṣ huṃ, literal Chinese meaning: flower, Hum), Dīpa Baṃ (Tibetan: དཱི་པ་བཾ, Sanskrit Devanagari: दीप बं, Sanskrit Romanization: dīpa baṃ, literal Chinese meaning: lamp, Bam), Ghaṇṭa Ho (Tibetan: གྷཎྜ་ཧོ, Sanskrit Devanagari: घण्ट हो, Sanskrit Romanization: ghaṇṭa ho, literal Chinese meaning: bell, Ho), Lāsye Huṃ (Tibetan: ལཱ་སྱེ་ཧཱུཾ, Sanskrit Devanagari: लास्ये हुं, Sanskrit Romanization: lāsye huṃ, literal Chinese meaning: dancer, Hum), Māle Trāṃ (Tibetan: མཱ་ལེ་ཏྲཱཾ, Sanskrit Devanagari: माले त्रां, Sanskrit Romanization: māle trāṃ, literal Chinese meaning: garland, Tram), Gīrti Hrīḥ (Tibetan: གཱིར་ཏི་ཧྲཱྀཿ, Sanskrit Devanagari: गीर्ति ह्रीः, Sanskrit Romanization: gīrti hrīḥ, literal Chinese meaning: singer, Hrih), Nirti A (Tibetan: ནིར་ཏི་ཨ, Sanskrit Devanagari: निर्ति अ, Sanskrit Romanization: nirti a, literal Chinese meaning: musician, A), Pūjāya Pūjāmeghasamudra Spharaṇa Samaye Svāhā (Tibetan: པཱུ་ཛ་ཡ་པཱུ་ཛ་མེ་གྷ་ས་མུ་དྲ་སྥ་ར་ཎ་ས་མ་ཡེ་སྭཱ་ཧཱ, Sanskrit Devanagari: पूजाया पूजामेघसमुद्र स्फरण समये स्वाहा, Sanskrit Romanization: pūjāyā pūjāmeghasamudra spharaṇa samaye svāhā, literal Chinese meaning: Offering, offering, at the time of manifestation like a cloud ocean, Svaha). Eat the white and red bindus from the tongues of oneself and the disciple. Take from the space of the Siddhi Mother, and bestow the secret empowerment of the Bodhicitta bindu. This is the order of great practice. Bliss, supreme bliss, great bliss free from bliss, experience the co-emergent joy. Having attained the Yuganaddha body, the father and mother abide without separation. Abandoning desire and bliss is also abandoning the Yuganaddha body. Attain great wisdom of desire, with the qualities of skillful means, the vidyādhara.
Chinese
若能获得真实成就，此生便与日月同辉。一旦往生空行刹土，即成空行之主黑汝嘎，成为至尊大自在。此乃名为“欲贪之道圆满”之三摩地。嫉妒四者，以因、道、果，过患与功德等进行阐述。自身执着实为恶，不能容纳其他众生。贬低他人抬高自己，乃是嫉妒产生之根源。因自心无法容纳一切，故心乃嫉妒产生之因。通过辨别与融合，应舍弃一切邪见。心识通过分别念，智慧则能将一切法，不混淆地进行区分。轮回漂泊与弃远二者，外道恒常与断灭二者，声闻四谛，缘觉十二缘起，中观世俗谛与胜义谛，克里亚三部神祇，乌巴亚四部，瑜伽四如实，嘛哈四部与忿怒尊，阿努父母本尊大乐子，大圆满独一明点等，不混杂如彩虹五星般清晰。若能圆满融合，则轮回与涅槃之法，无余皆圆满于自心。若离心识则无有佛法，法身、显现、错觉三者，心性本自圆满成佛。瑜伽士若欲获得佛果，应从自身心识中寻觅。若不从自身心识中寻找，而欲从他处获得佛果，犹如盲人摸索天空之边际。因此，应视自心为法身。自心本自成佛，因未证悟而无明，犹如盲人以手掌抓握虚空。若知本自圆满成佛，则如无垢黄金制成之饰品。三身无别一明点，因超离思辨而安住于法身。轮回涅槃无别即是此。若未能领悟嫉妒之真义，则无法以分别念之智慧，区分诸法之不混杂。无法以无分别之智慧，圆满诸法。若未能了知不混杂与圆满，则无法从二取之边解脱。不可能解开能取所取之结。无法度越轮回之河流，故将漂泊于三界之城市。
English
If one attains true accomplishment, this life will shine like the sun and moon. Once departed to the realm of the Dakinis, one becomes the chief Heruka of the Dakinis, becoming the supreme Lord of Great Power. This is the Samadhi called "The Path of Desire is Fully Complete." The four forms of jealousy are explained through causes, paths, results, faults, and virtues. Self-attachment is inherently evil, unable to accommodate others. Belittling others and exalting oneself is the root of jealousy. Because one's own mind cannot accommodate everything, the mind is the cause of jealousy. Through discernment and integration, all wrong views should be abandoned. The mind discriminates through individual thoughts, while wisdom distinguishes all phenomena without mixing them. Samsaric wandering and renunciation, the two extremes of eternalism and nihilism held by non-Buddhists, the four truths of the Shravakas, the twelve links of dependent origination of the Pratyekabuddhas, the relative and ultimate truths of the Madhyamikas, the three classes of deities in Kriya, the four classes in Ubhaya, the four suchnesses in Yoga, the four Mahas and Wrathful Ones, the Anu Father-Mother deities, the Great Bliss Son, the Great Perfection, the single Bindu, all appear distinctly like a rainbow of five stars without mixing. If one integrates them completely, the phenomena of samsara and nirvana are all complete within one's own mind. If separated from the mind, there is no Dharma. The three, Dharmakaya, appearance, and delusion, are the mind itself, primordially complete and enlightened. If a yogi wishes to attain Buddhahood, he should seek it within his own mind. If one seeks Buddhahood from elsewhere, not from one's own mind, it is like a blind person searching for the edge of the sky. Therefore, regard your own mind as the Dharmakaya. Your own mind is primordially enlightened, but ignorance arises from not realizing it, like a blind person grasping at the sky with his palm. If one knows that one is primordially complete and enlightened, it is like an ornament made of pure gold. The three Kayas are indivisible, a single Bindu, abiding in the Dharmakaya beyond thought and expression. Samsara and nirvana are indivisible, that is it. If one does not understand the meaning of jealousy, one cannot, with the wisdom of discriminating thought, distinguish the unmixed nature of phenomena. One cannot, with the wisdom of non-discrimination, perfect all phenomena. If one does not understand the unmixed and the perfect, one will not be liberated from the extremes of dualistic grasping. It is impossible to untie the knot of the grasped and the grasper. Unable to cross the river of samsara, one will wander in the cities of the three realms.