English
Then wash your face and so on. Then pour the remaining water into your palm, thinking: May the obscurations of the desire realm, form realm, and formless realm be purified, and then sprinkle it out. This is the transmission of bathing. Then combine the actions of the three doors with the four postures. Practice the conduct. During the day, transform various appearances into the path. At night, put knowledge into a vase. Hot urine has seven faults: it causes white hair, unclear eyes, loss of radiance, causes bile disease, harms the liver, causes stones, and unclear mind. Cold urine has seven virtues: it removes white hair, clears the eyes, brightens the radiance, warms the stomach, generates the fire of the dakini, protects against poison, and clears the mind. I prostrate to the holy lamas! In the ocean of bathing transmission that purifies the impure, there are two oceans. The transmission of the pure ocean is Samantabhadra. The impure is the sentient beings of Samantabhadra's samsara. The transmission of the abiding ocean and the transmission of the dependent ocean. The transmission of the abiding ocean is: where the body abides, the channels abide; where the channels abide, the wind abides; where the wind abides, the blood abides. This is the transmission of the abiding ocean. The transmission of the dependent ocean is one's own urine. There are two parts to it: preparation and main practice. The preparation is: filling it with a fish bladder, a bowl, or a wooden bowl, and it is good if the water rotates from left to right and the wind flows and gathers from the left. Examine it. Then it is bad if the surface of the water is uneven, bad if it is black, bad if it is red, and bad if it turns gray. That will cause heat disease in men, yes. If the mouth is clear and half-open, and a clear and bright state appears, then it depends on the breaking of the bubbles. The main practice is to visualize a yellow seed syllable (藏文：མྃ་ལྃ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) inside the vessel. It dissolves into light, and visualize a larger golden vessel. Inside it, visualize a red seed syllable (藏文：པྃ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：). It dissolves into light, and visualize it as a stem of various lotuses. On its stamen, visualize a green seed syllable (藏文：ཧཱུྃ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：). Recite this ཧཱུྃ་ syllable, moving the root of the tongue just slightly, and visualize from that ཧཱུྃ་ syllable, Bhagavan Nectar Swirling, with a green body and two hands resting on the waist. Then, from him, rays of light emanate, benefiting sentient beings and then gathering back, visualize the light of wisdom striking the samaya nectar swirling, transforming into a bright light.
Chinese
使未成熟成熟的三门业行。顶礼 गुरु。现在是三门业行：从身体的调伏之门顶礼，从语言的调伏之门念诵心咒，从心的调伏之门修禅定。首先，观想自己心间有五色的嗡（藏文：ཨཱོྂ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡），从中发出光芒，十方诸佛菩萨都来到面前的虚空中。结莲花合掌印，念诵“班杂萨玛扎 吽”（藏文：བཛྲ་ས་མཱ་ཛཿཧཱུཾ，梵文天城体：，梵文罗马拟音：vajra samājaḥ hūṃ，汉语字面意思：班杂萨玛扎 吽），摇动交叉的金刚铃三次，观想面前的虚空中安住着上师、本尊、空行母、诸佛菩萨。然后，再次从嗡（藏文：ཨཱོྂ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡）中发出光芒，观想在合掌中出现珍宝等供品，每次顶礼都献上供品。用头触碰上师等的足，观想身语意三门的垢染彻底清净，然后顶礼。首先，皈依三宝：顶礼圆满正等觉佛，断证圆满，智慧圆满的自性，法界与智慧无二无别，并皈依之。寂静涅槃
English
Recite this mantra: Oṃ e ho śuddhe śuddhe. Vaṃ ho śuddhe śuddhe. Raṃ ho śuddhe śuddhe. A vi raṃ śuddhe śuddhe. Vi raṃ śuddhe śuddhe a ā svāhā. Recite seven times, touching with the tip of the ring finger. Then, saying "A A A A," visualize four goddesses holding nectar-filled vases that match their own colors, bestowing empowerment from the crown of my head downwards. Visualize the body as pure as a polished crystal ball. Then, drink one gulp. Then, rinse the mouth. Then, sprinkle the remaining water, visualizing the purification of the sins and obscurations of body, speech, and mind of sentient beings in the three realms. As it is said in the scripture of the Ocean Bath: The five aggregates are the aggregates of afflictions, the aggregates of habitual tendencies, the aggregates of karma, the aggregates of maturation, and the aggregates arising from them. They are the purifiers. The five afflictions are what are to be tamed. The five wisdoms are the wisdoms that distinguish the waters separately: earth is equality, fire is like a mirror, wind is the nature of the dharma realm, and space is the wisdom of accomplishing activities. Yes, the essence. The nature is luminosity. That is called the body dissolving into luminosity. Thus it is said. May the practice of the three doors of action, which ripens the unripe, reside. Namo Guru. Now, regarding the practice of the three doors of action: prostrate through the door of body's taming, recite the essence through the door of speech's taming, and meditate on contemplation through the door of mind's taming. First, visualize that in the heart of oneself, there is Oṃ (藏文：ཨཱོྂ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡) endowed with five colors, and from that, rays of light emanate, and all the Buddhas and Bodhisattvas of the ten directions come to the sky in front. Make the lotus mudra with the hands, and saying "Vajra samājaḥ hūṃ" (藏文：བཛྲ་ས་མཱ་ཛཿཧཱུཾ，梵文天城体：，梵文罗马拟音：vajra samājaḥ hūṃ，汉语字面意思：班杂萨玛扎 吽), shake the crossed vajra bell three times, visualizing that the lamas, yidams, dakinis, Buddhas, and Bodhisattvas all reside in the sky in front. Then, again, light emanates from Oṃ (藏文：ཨཱོྂ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡), and visualize offerings such as jewels appearing in the palms, and visualize offering one offering for each prostration. Touching the feet of the lamas etc. with the head, visualize the defilements of body, speech, and mind being completely purified, and then prostrate. First, taking refuge in the Three Jewels: I prostrate and take refuge in the perfectly enlightened Buddha, complete with abandonment and qualities, the essence of complete wisdom, the indivisibility of the sphere and wisdom. Peaceful Nirvana.
Chinese
十二部经的佛法，八圣道。向不颠倒的真正意义顶礼并皈依。向安住在广大圣众之地的伟大的不退转菩萨顶礼并皈依。然后是上师。从无明业力的轮回中的众生，被烦恼之病所折磨，以佛法甘露治疗，向三世上师恭敬顶礼。本尊，一切诸佛无别法界平等，以敬奉供养并置于顶上，迅速赐予二种成就的五部嘿汝嘎，恭敬顶礼。空行母，身为空性，任何地方都无有阻碍，随欲而行的幻化女，如母如姊以慈爱的方式作为助伴，向内外空行母众顶礼。教法之主，从三毒业力的深渊中扭转轮回，从烦恼粗重的处所生起菩提幼苗，为了有寂而行利益，向薄伽梵天中之天恭敬顶礼。如是顶礼。然后从语和合之门念诵心咒：大悲之主圣观世音菩萨如意宝，十方一切如来之心髓是：嗡 嘛 呢 呗 咪 吽。这是它的意思。从意和合之门修禅定：将一切佛和菩萨融入空行母众，将一切空行母融入上师，将上师融入本尊，将本尊融入字，将字融入足，将足融入阿，将阿融入哈，将哈融入月牙，将月牙融入明点，观想明点在眉间正对的虚空中。然后念诵阿 吽，观想从自己头顶梵穴融入下来。然后以手印的要点进行禅修。这是身语意三门的行为。现在是使成熟解脱的禅修方法，是上师的教言：加持的时机是树木种植的时候，将专注放在上师身上，然后开始禅修。金刚语是：依靠时节的征兆，以要点的征兆转变处所，处所的转变有两种。
English
The twelve branches of the Buddha's teachings, the eight noble paths. I prostrate and take refuge in the true meaning that is not inverted. I prostrate and take refuge in the great irreversible Bodhisattva who dwells in the great land of the noble Sangha. Then to the Lama: To the sentient beings in the cycle of ignorance and karma, who are tormented by the disease of afflictions, who are healed by the nectar of the Dharma, I respectfully prostrate to the Lamas of the three times. To the Yidam: Although all the Victorious Ones are inseparable and equal in the realm of reality, I offer them with reverence and place them on my head. To the five families of Herukas who swiftly grant the two kinds of accomplishments, I respectfully prostrate. To the Dakini: With a body of space, unobstructed anywhere, a magical woman with a form that runs as desired, who acts as a friend with the loving manner of a mother and sister, I prostrate to the assembly of outer and inner Dakinis. To the Lord of the Teachings: Who reverses the wheel of samsara from the depths of the three poisons and karma, who generates the sprout of enlightenment from the place of coarse afflictions, who benefits beings for the sake of existence and transcendence, I respectfully prostrate to the Bhagavan, the god of gods. Thus, I prostrate. Then, from the gate of speech harmony, the essence is recited: The essence of all the Tathagatas of the ten directions of the Lord of Compassion, the noble Avalokiteśvara, the wish-fulfilling jewel, is: Oṃ Maṇi Padme Hūṃ. That is its meaning. From the gate of mind harmony, meditation is practiced: All the Buddhas and Bodhisattvas are gathered into the assembly of Dakinis. All the Dakinis are gathered into the Lama. The Lama is gathered into the Yidam deity. The Yidam is gathered into the syllable. The syllable is gathered into the foot mark. The foot mark is gathered into A. The A is gathered into Ha. The Ha is gathered into the crescent moon. The crescent moon is gathered into the bindu. The bindu is contemplated in the sky directly in front of the space between the eyebrows. Then, by saying Āḥ Hūṃ, it is contemplated as dissolving downwards from the Brahma hole at the crown of one's head. Then, meditate with the key points of the signs. This is the conduct of the three gates of action. Now, the method of meditation that ripens and liberates is the oral instruction of the Lama: The time of blessing is when a tree is planted, focusing on the Lama and then beginning to meditate. The Vajra words are: Relying on the signs of the times, transforming the place with the signs of the key points, there are two types of place transformation.
Chinese
无执。 所谓何处转变，即是智慧之境转变。 其有二： 遍染污与极清净。 遍染污亦有四： 烦恼之基， 习气积聚之器， 种子性之阿赖耶， 因自生之无明错乱。 极清净亦有四： 自性光明， 无分别法性， 无漏之乐， 彼等无别。 之后转变，从何处转变，即从一切烦恼之基转变。 以何转变，即以根门未遮止而转变。 转变至何处，即转变至自性光明。 从何处转变，即从习气积聚之器转变。 以何转变，即以根门未动摇而转变。 转变至何处，即转变至无分别法性。 从何处境转变，即从种子性之阿赖耶境转变。 以何转变，即以下气稍稍收摄而转变。 转变至何处，即转变至无漏之乐。 从何处境转变，即从因自生之无明错乱转变。 以何转变，即以舌尖未触及任何处而转变。 转变至何处，即转变至法性无别。 此乃成熟解脱之金刚语。 四时瑜伽之行持。 阿ཐྎ。
English
Non-grasping. Whence does transformation occur? It is the transformation of the realm of wisdom. There are two: the completely afflicted and the completely purified. The completely afflicted are also four: the basis of afflictions, the vessel for accumulating habitual tendencies, the all-ground of seed-nature, and the deluded ignorance arising from self-cause. The completely purified are also four: the luminosity of intrinsic nature, non-conceptual suchness, uncontaminated bliss, and their non-duality. Then, transformation: from where does it transform? It transforms from the basis of all afflictions. By what does it transform? It transforms by not blocking the sense gates. Where does it transform to? It transforms to the luminosity of intrinsic nature. From where does it transform? It transforms from the vessel for accumulating habitual tendencies. By what does it transform? It transforms by not moving the sense gates. Where does it transform to? It transforms to non-conceptual suchness. From where does the state transform? The state transforms from the all-ground of seed-nature. By what does it transform? It transforms by slightly drawing in the lower wind. Where does it transform to? It transforms to uncontaminated bliss. From where does the state transform? It transforms from the deluded ignorance arising from self-cause. By what does it transform? It transforms by the tip of the tongue not touching anything. Where does it transform to? It transforms to the non-duality of suchness. This is the vajra word that ripens and liberates. The practice of the four times yoga. Aཐྎ.