English
. From there, the six realms cycle. One will experience suffering there. The eighteen are also oral transmissions. Do not let it go on that path. If it is to be averted, then, as soon as the breath is cut off, with mantra water contemplated and recited as a deity, bathe, adorn with beauty, and place it. On a clear square mandala, starting from the right, draw the wrathful Vajradhatu mandala. On top of that, place the peaceful Vajradhatu mandala. On top of that, a dark blue banner is Akanishta (Ogmin). In the place where the mandalas meet, accumulate the form of offerings in front. Then the secret fire-blood boundary. Then build the vase palace. Then confess the faults. After blessing, generate the karma mandala. With the emanation and absorption of ཨེ་（Tibetan, Devanagari: ए, Romanized Sanskrit: e, Literal Chinese meaning: Ah）and ཡྂ་, in the triangular dark blue burning flame, generate the palace of the wrathful deity within it. Then generate the deities. Offerings are to be made in order, as are recitation and approach. Then on the mandala of approach, on the clear mandala of the wrathful deity, generate sixty-eight wrathful deities. The crown of Vajra Heruka is the wrathful mother. On top of that, generate Mahadeva. Perform invocation and absorption, etc. Please the mandala with the light of emanation and absorption. By benefiting sentient beings with that emanation and absorption, all are free from obscurations. Do the same for the peaceful mandala. With the wrathful secret mandala, bless the deceased. The consciousness that has passed away from life, summon and absorb it into that aggregate. Then purify with the essence mantra, block the path of the six realms, and become the son of the victor. Generate the object of practice as a deity, and place the palace of Heruka. The deities perform union, and from the emanation and absorption of the light of bodhicitta, illuminate the darkness of ignorance, block the path of the six realms, and place it in bliss. Then the five families and Chakrasamvara, and the bodhicitta of the six unions. That bodhisattva child in the heart, on the chakra, purifies the six seeds of the six lineages. On the dharmata chakra, gods and humans, transform into a yellow light that is born as animals. The heart mantra is སུ་（Tibetan, Devanagari: सु, Romanized Sanskrit: su, Literal Chinese meaning: Su）and ཏྲི་ཡིན་ནོ།།（Tibetan, Devanagari: त्र, Romanized Sanskrit: tri, Literal Chinese meaning: Tra）. On the wisdom chakra, the seed of the gods and humans transforming is a blue light. The heart mantra is ཨ་（Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A）and ནརྀ་ཡིན་ནོ།།（Tibetan, Devanagari: नृ, Romanized Sanskrit: nṛ, Literal Chinese meaning: Ni）. On the self-continuum chakra, transforming into hell and hungry ghosts
Chinese
精液的精髓变成了红色的光。精髓是杜和普列。从那之中变成光团的那个，是解脱的自性。念诵嗡（藏文：ཨོྂ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）等三个字。生起金刚萨埵、慈氏和观世音自在三个。这样三界变成文字后，稍微显现为六尊父母。在莲花者的地上啊。然后，菩萨孩童进入黑鲁嘎秘密的子宫后，在自己的头顶上，至高者进入了天空之中。在那里，至高者父母灌顶，三尊神变成了三尊黑鲁嘎，那三尊与父母结合，以至高者父母嬉戏的力量融化，至高者融入天空。具备智慧和知识的灌顶，身体上有成千上万的脉络，当喜乐增长，不分别法性时，当伟大的智慧显现时，十方诸佛的坛城自然成就。轮涅大集降临于世。一切种姓自然成就。是自然成就的坛城。如是说。在骏马嬉戏的续部中，关于死亡时所应做之事的章节，第一百一十五。然后，又是灌顶之王开示说：语自在，现在听着。布施波罗蜜多是空性、空性、无灭，具有大悲的精髓。布施等是福德，智慧之聚是清净虚空。对此要精进。原因之聚和结果之聚，聚的功德不可思议。做了这有为的善事，仅仅获得天和人，不会在没有生死的地上成佛。守护布施本身，福德之聚就在法上修习。如是安住而获得成佛的果位。修持有相而获得无相。显现本身就是空性。安住在那个状态中。如是修习就是成佛。如是说。在骏马嬉戏的续部中，修习布施波罗蜜多的章节，第一百一十六。语自在，好好听着。持戒波罗蜜多是，所示的修习的明观是，以守护戒律的功德，能获得与色身相符。
English
The essence of semen turned into red light. The essence is Du and Pre. That which turned into a ball of light from that is the nature of liberation. Meditate on the three letters Om (藏文：ཨོྂ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) and so on. Generate Vajrasattva, Maitreya, and Avalokiteśvara as three. Thus, after the three realms have become letters, they appear slightly as six fathers and mothers. On the ground of the lotus-holder. Then, the bodhisattva child, having entered the secret womb of Heruka, on the top of his own head, the Great Supreme has gone into the sky. There, the Great Supreme father and mother empower, the three deities become three Herukas, and those three are united with the father and mother, and by the power of the Great Supreme father and mother playing, they dissolve, and the Great Supreme is absorbed into the sky. Possessing the empowerment of wisdom and knowledge, there are thousands of channels in the body, and when bliss increases and the nature of reality is not conceptualized, when great wisdom dawns, the mandala of the Buddhas of the ten directions is spontaneously accomplished. The great wheel gathering goes to the ground. All lineages are spontaneously accomplished. It is a spontaneously accomplished mandala. Thus it was said. From the Tantra of the Play of the Supreme Horse, the chapter on what to do at the time of death, the one hundred and fifteenth. Then again, the King of Empowerment spoke: Lord of Speech, listen now. The perfection of generosity is emptiness, emptiness, unceasing, possessing the essence of great compassion. Generosity and so forth are merit, the accumulation of wisdom is pure space. One should strive diligently for that. The accumulation of causes and the accumulation of results, the qualities of the accumulation are inconceivable. By doing this conditioned virtue, merely attaining gods and humans, one will not attain Buddhahood on the ground without birth and death. By guarding generosity itself, the accumulation of merit is to meditate on the Dharma. Thus, by abiding in equanimity, one attains the fruit of Buddhahood. By meditating on the characterized, one attains the uncharacterized. Appearance itself is emptiness. Abide in that state. Thus, meditating is Buddhahood. Thus it was said. From the Tantra of the Play of the Supreme Horse, the chapter on meditating on the perfection of generosity, the one hundred and sixteenth. Lord of Speech, listen well. The perfection of discipline is, the clear object of meditation that is shown is, by the merit of guarding discipline, one obtains conformity with the form body.
Tibetan
། ཐམས ཅད་ཟིན་དང་མ་ཟིན་པ།། ཐམས་ཅད་མཁྱེན་པའི་རྒྱ་མཚོར་ཞུགས་པ་ནི།། ཡིད་བཞིན་ནོར་བུ་རིན་ཆེན་ལྟར།། སེམས་ཅན་མཐའ་དག་ཉེར་འཚོ་བའི།། ཡོན་ཏན་ཕུང་པོ་དག་དང་ལྡན།། དོན་དམ་པར་སེམས་ནི ནང་དུ་ཡང་མི་གནས།ཕྱི་རོལ་དུ་ཡང་མི་གནས། གཉིས་ཀ་མེད་པར་ཡང་མི་དམིགས་སོ།། འདས་པའི་སེམས་ཀྱང་མི་དམིགས། མ་འོངས་པའི་སེམས་ཀྱང་མི་དམིགས། སེམས་སྐྱེ་བའི་ཚེ་ཡང་གང་ནས་ཀྱང་མ་ འོངས།འགག་པའི་ཚེ་གང་དུ་ཡང་མི་འགྲོ་སྟེ། བྱང་ཆུབ་སེམས་མ་བཅོས་པའི་ཚུལ་ལ་གནས་པའོ།། ཞེས་གསུངས་སོ།། རྟ་མཆོག་རོལ་པའི་ཏནྟྲ་ལས། ཚུལ་ཁྲིམས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་བསྒོམ་པའི་ལེའུ་སྟེ་བརྒྱ་ དང་རེ་བདུན་པའོ།།།། ངག་གི་དབང་ཕྱུག་ད་ཉོན་ཅིག། བཟོད་པའི་ཕ་རོལ་ཕྱིན་པ་ནི།། བཟོད་པའི་ངང་ལ་གནས་པར་བྱས་ཏེ།། འཁོར་བ་འདི་དག་ཐམས་ཅད་མི་རྟག་སྟེ།། འཁོར་བའི ཆོས་འདི་ཐམས་ཅད་ནི།། ཐམས་ཅད་མི་རྟོག་རང་བཞིན་ཏེ།། དོན་དམ་པར་བརྟགས་དབེན་པའོ།། བསྒོམ་པ་ཞི་གནས་ལྷག་མཐོང་གཉིས།། བྱིང་རྒོད་འཕྲོ་དང་གཡོ་དང་བཞི།། དེ་བཞིའི་དོན་ནི་ཤེས་པའོ།། ཞི་བ མཉམ་པར་གནས་པ་དང།། ལྷག་པ་ཡེ་ཤེས་མཐོང་བ་དང།། དེ་ལྟར་ངང་ལ་བསྒོམ་པའོ།། ཞེས་གསུངས་སོ།། རྟ་མཆོག་རོལ་པའི་ཏནྟྲ་ལས། བཟོད་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་བསྒོམ་པའི་ལེའུ་སྟེ་བརྒྱ་དང་རེ་བརྒྱད པའོ།།།། དེ་ནས་ཡང་ངག་གི་དབང་ཕྱུག་ཉོན་ཅིག། བརྩོན་འགྲུས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ནི།། དེ་ཡི་འབྲས་བུ་བསྟན་པ་ལ།། བརྩོན་འགྲུས་དྲག་པོ་སྤྱད་བསྒོམ་པས།། འཁོར་བའི་མཐའ་ལས་ཡང་དག་ཐར།། བྱིང རྒོད་གཉིས་ཀྱི་དགྲ་སྤངས་ནས།། མཉམ་པ་ཉིད་ལ་རབ་ཞུགས་ཏེ།། དེ་ལྟར་བསྒོམས་པས་འབྲས་བུ་ཆོས་ཉིད་ངང།། མ་བཙལ་ཉིད་ལ་ཤར་བའོ།། ཞེས་གསུངས་སོ།། རྟ་མཆོག་རོལ་པའི་ཏནྟྲ་ལས། བརྩོན་འགྲུས བསྒོམ་པའི་ལེའུ་སྟེ་བརྒྱ་དང་རེ་དགུ་པའོ།།།། དེ་ནས་ཡང་ངག་གི་དབང་ཕྱུག་ཉོན་ཅིག། བསམ་གཏན་ཕ་རོལ་ཕྱིན་པ་ནི།། བསྒོམ་པའི་བྱེ་བྲག་བསྟན་པ་ནི།། སྟོང་པ་ཉིད་དུ་བསྒོམ་པ་ལ།། ཕ་རོལ་ཡང་ནི་མ ཡིན་ཏེ།། ཚུ་རོལ་ཡང་ནི་མ་ཡིན་ནོ།། དེ་ཡི་བར་ཡང་མ་ཡིན་ཏེ།། དེ་ལ་ཡང་ནི་མི་གནས་པ།། བདེན་པ་རྣམ་པ་གཉིས་ལས་ནི།། ཀུན་རྫོབ་མེད་ན་རྒྱུ་འབྲས་ཆོས་དང་འགལ།། འབྲེལ་པ་མེད་པའི་སྐྱོན་དུ འགྱུར།། སྤྲོས་པ་བཅད་པས་སེམས་བཀུག་པ།། ཡན་པར་མི་གཏང་གཏོང་བ་མིན།། སྟོང་པ་དོན་དམ་ཕ་རོལ་ཕྱིན།། ཞེས་གསུངས་སོ།། རྟ་མཆོག་རོལ་པའི་ཏནྟྲ་ལས། བསམ་གཏན་གྱི་ཕ་རོལ་
Chinese
全部已掌握和未掌握的，进入全部遍知之海的是，如意宝珠珍宝般，滋养一切有情，具足功德聚。胜义谛中，心不住于内，也不住于外，也不缘于二者皆无。过去的心也不缘，未来的心也不缘，心生起时也从任何地方不来，灭去时也不去往任何地方，菩提心安住于未作之状态。如是说。骏马嬉戏续中，修持戒律波罗蜜多品第一百一十七。语自在，现在谛听。安忍波罗蜜多是，安住于安忍之状态，此等轮回全部是无常的，轮回的此等法全部是，全部是不作意之自性，胜义谛中是离于分别的。修持止观二者，沉掉、散乱和动摇四者，了知那四者的意义。寂止是平等安住，胜观是智慧之见，如是安住于状态中修持。如是说。骏马嬉戏续中，修持安忍波罗蜜多品第一百一十八。之后又是语自在，谛听。精进波罗蜜多是，在那显示果实上，以猛烈精进修行，从轮回的边际中真实解脱。舍弃沉掉二者的敌人后，善入于平等性中，如是修持后，果实于法性状态中，不寻自现。如是说。骏马嬉戏续中，修持精进品第一百一十九。之后又是语自在，谛听。禅定波罗蜜多是，显示修持之差别是，于空性中修持时，彼岸也不是，此岸也不是。那的中间也不是，于那也不安住，从二谛中，若无世俗则与因果法相违，成为无关联的过失。断除戏论而摄持心，不放纵也不不放纵。空性胜义波罗蜜多。如是说。骏马嬉戏续中，禅定的波罗
English
All that is grasped and not grasped, that which enters the ocean of all-knowing, like a wish-fulfilling jewel, nourishing all sentient beings, endowed with a multitude of qualities. In the ultimate truth, the mind does not abide within, nor does it abide without, nor does it perceive the absence of both. The past mind is not perceived, nor is the future mind perceived. When the mind arises, it does not come from anywhere, and when it ceases, it does not go anywhere. The mind of enlightenment abides in an uncreated state. Thus it is said. In the Tantra of the Play of the Noble Horse, the chapter on cultivating the Paramita of Discipline, the one hundred and seventeenth. Lord of Speech, listen now. The Paramita of Patience is, having abided in the state of patience, all these cycles of existence are impermanent, all these dharmas of existence are, all are of the nature of non-conceptualization, in the ultimate truth, they are devoid of discrimination. Cultivating both Shamatha and Vipassana, sinking, excitement, distraction, and agitation, knowing the meaning of those four. Tranquility is abiding in equanimity, Vipassana is seeing with wisdom, thus cultivating in that state. Thus it is said. In the Tantra of the Play of the Noble Horse, the chapter on cultivating the Paramita of Patience, the one hundred and eighteenth. Then again, Lord of Speech, listen. The Paramita of Diligence is, in showing its fruit, by practicing and cultivating with fierce diligence, truly liberated from the limits of samsara. Having abandoned the enemies of sinking and excitement, having well entered into equality, thus having cultivated, the fruit in the state of Dharmata, appears without seeking. Thus it is said. In the Tantra of the Play of the Noble Horse, the chapter on cultivating Diligence, the one hundred and nineteenth. Then again, Lord of Speech, listen. The Paramita of Dhyana is, showing the distinction of cultivation is, when cultivating in emptiness, the other shore is not, nor is this shore. The middle of that is not, nor does it abide in that. From the two truths, if there is no conventional, it contradicts the law of cause and effect, it becomes the fault of being unrelated. Cutting off elaboration and holding the mind, not letting go and not not letting go. Emptiness is the ultimate Paramita. Thus it is said. In the Tantra of the Play of the Noble Horse, the Paramita of Dhyana