English
After realizing the supreme meaning, the yoginis gather well, the birthplace of the lotus is very delightful, like a gathering of swans. Thus it is said. Even with a little bliss, the dakini at the place of vows will be able to see it for a long time. Thus it is said. Secondly, the mudra that is special among the three, mantra-born and so on, that give bliss in this way is: goddesses and other sky-faring mothers, singers and other underground-faring mothers, human women and other earth-faring mothers, yaksha women and vidyadhara women, all three kinds of mothers who practice, each travel to the twenty-four outer places, and the mantra practitioner causes the inner channels, elements, and winds to dissolve into each. For example, the messenger woman of the sky-faring mothers, such as goddesses, travels to the four fields such as the mountain of Pūrṇa, and gives many accomplishments of the mudra, and it is powerful to dissolve the winds of the yogi's crown and so on. Among them, the goddess is the supreme bindu mother and so on, the yaksha woman is like the wealth-continuing mother, and the vidyadhara's daughter is like the obstacle-removing mother and so on, these are the mothers. Secondly, the coemergent mother, and uniting equally, even one day can accomplish the supreme siddhi, that is, by the power of the mudra arising from purification, bliss and emptiness are drawn forth. By this, the elements and winds are stopped, so the gathering of mantra-born and so on is gradually obtained, and first, the supreme siddhi is realized on the path of seeing, and when the supreme ultimate is united with the Buddha, it is definitely urged by the field-born and united with the coemergent. Therefore, to generate the wisdom of bliss and emptiness in that, there is a power that cannot be compared with anything, so it can be accomplished in just one day. Thirdly, the initiators are: the Buddhas who have passed away and the mothers who have passed away, the bodhisattvas and bodhisattva mothers such as Earth-Essence and Form-Vajra Mother, and the wrathful deities and goddesses, in that one moment, all the sky appears to be filled without interval, and they bestow initiation and receive offerings and teachings, that is, at the time of attaining the path of seeing, they receive the emanation body, at the time of the ultimate continuum, they receive initiation in the mandala of the enjoyment body, and at the time of the actual practice of the completion stage, the initiation given by the guru is the most important. As it is said in the Kalachakra, the wrathful Buddha and the goddesses are definitely
Chinese
哦的 多吉玛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等，地的精华（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等，极度欢喜的意，瑜伽士成就之时，于虚空中显现。 其所欲之成就，于兔子的白昼黎明和半夜显现。 珍宝或花雨，以殊胜之时节因缘，降于地上。 如是说，易懂。 第四，歌舞女等事业手印和意手印，于最初二者阶段有，第三阶段之时，唯依事业手印和有相、无相之大手印三者。故，前二手印之法生喜乐，与大手印俱生之王位法身，哈迪瓦我受用之。 第五，与虚空味等之离戏自性心之乐喜味一之金刚萨埵金刚独一之定解义，至此以上一切皆为口诀义。导师应教导说，修持三轮体空。 第四，房屋和寺庙的用具，即经堂，供养众多眷属，为了婚姻，为了显示高低贵贱，自己和他人努力做大事所束缚之人。 勇敢者、刚毅者、心直者、持句和思辨的智慧敏锐贤善者，如是之人虽具自视甚高的我慢，然从意义之殊胜中迷失，是为邪慧者。 如是，不依赖受用和事业之无依小者，特别是特意自大，即执着于我而执相，乃至为了菩提，也不要以意发起大的方便，如是修道之时，对于任何所作所为都不执相，何况是对自己的普通执着呢？因此，自己随意舍弃自己也可以，不要为了自己而努力。 此处，对于住所、身体、受用任何都不依赖不执着，是为无依小者，对于自己和他人任何都不执相，无所缘是为无依大者，二者皆是，身语意三
English
Oṃ's Vajra-mā (Tibetan, Devanāgarī, Romanized Sanskrit, literal meaning: Oṃ Vajra Mother) and so on, Essence of Earth (Tibetan, Devanāgarī, Romanized Sanskrit, literal meaning: Essence of Earth) and so on. The minds of great joy will manifestly appear in the sky when the yogi achieves accomplishment. Its desired siddhis will appear at dawn and midnight of the hare-possessing (moon's) day. Jewels or showers of flowers, through the supreme conjunction of time, will fall upon the earth. Thus it is said, and it is easy to understand. Fourth: Singing and dancing girls, etc., the karma mudrā and the mind mudrā are present in the first two stages. In the third stage, one relies solely on the three great mudrās of karma mudrā and with-characteristics and without-characteristics. Therefore, the bliss arising from the dharma of the first two mudrās, together with the co-emergent kingdom of the great mudrā, is enjoyed by me, the Hāḍipa, in the dharmakāya. Fifth: The definitive meaning of Vajrasattva, the sole Vajra, whose taste is one with the bliss and joy of the mind's nature, free from elaboration, which is equal in taste with space, is the essential instruction up to this point. The spiritual friend should instruct, "Meditate without fixating on the three spheres." Fourth: A person bound by the activities of maintaining many possessions for the sake of home and temple, that is, monasteries, supporting many attendants, for the sake of marriage, and for the sake of showing superiority and inferiority to others, making great efforts for oneself and others. Such a person who is brave, steadfast, sincere, sharp-witted, and good at remembering words and discerning meanings, although possessing pride that regards oneself as great, is a perverted intellect who has strayed from the supreme meaning. Thus, the small one who is independent, without dependence on enjoyment and activity, and especially the one who deliberately makes oneself great, that is, clings to the self and grasps at signs, should not even make great efforts with the mind for the sake of enlightenment. Thus, when practicing the path, if one does not grasp at signs in any action, what need is there to mention ordinary clinging to oneself? Therefore, it is permissible to abandon oneself as one pleases, but one should not strive for one's own sake. Here, not depending on or clinging to any place, body, or enjoyment is the small independence, and not grasping at signs in anything for oneself or others, being without focus, is the great independence. Both of these are, body, speech, and mind
Chinese
不依赖于母亲的行为，不依赖于享用，这是六六之数。因此，执着于殊胜之处，比如“现在获得了首领的位置，获得了贤者的位置和国王的位置，仅仅获得了心的依靠”等等，以及执着于身体的殊胜，比如“现在人的身体胜过牛”等等，抛弃对处所和身体的特别执着，无思无想地安住，就非常好了，这成为了证悟空性的殊胜方法。如是说：“无明昏暗所蒙蔽，除此眼药还有什么？”这样说。因此，三门的一切享用都应无所束缚地受用。束缚就是枷锁的意思。第五是：观修一切显现皆与根源分离的安乐，持续不断，就能获得智慧永不间断的佛果。如何是与根源分离呢？对于所取和能取的显现，不观察作为亲近的因和共同作用的缘起的自性，心的自性被缘起所转变，因此变化不依赖，心的自性舍弃了自性，从而认识自性。其中，与根源分离的意义如下：在《般若波罗蜜多经》中也有阐述，如是说： कौशिका (梵文天城体，kauśika，梵文罗马拟音，憍尸迦，汉语字面意思：憍尸迦)，对于此，般若波罗蜜多的意义是这样的：般若波罗蜜多不是二取，不是无二取，不是有相，不是无相，不是取，不是舍，不是减，不是增，不是遍染，不是清净，不是生，不是灭，不是执，不是不执，不是取，不是舍，不是住，不是不住，不是真实，不是虚妄，不是有，不是无，不是杂，不是不杂，不是缘起，不是无缘起，不是法，不是非法，不是如是，不是不如是，不观察真实之边，不是非真实之边。如是说。其中，二取是指境和有境的差别显现和执着，无二取是指执着于一。
English
Not depending on the mother's actions, not depending on enjoyment, these are the sixes. Therefore, clinging to the supreme place, such as "Now I have obtained the position of leader, obtained the position of the wise and the position of king, I have only obtained this support of the mind," and clinging to the supremacy of the body, such as "Now the human body is superior to the ox," etc., abandoning the special clinging to places and bodies, and abiding without thought, is very good, as this becomes the supreme method for realizing emptiness. As it is said, "What else is there besides this eye medicine for those blinded by the darkness of ignorance?" Thus it is said. Therefore, all enjoyments of the three doors should be enjoyed without any bondage. Bondage means fetters. The fifth is: By meditating continuously on the bliss of all appearances being separated from their root, one will attain the Buddha-fruit where wisdom is always uninterrupted. How is it separated from the root? For the appearances of the grasped and the grasper, not observing the nature of the cause that is close and the condition that acts together, the nature of the mind is transformed by conditions, therefore the change does not depend, and the nature of the mind abandons its own nature, thereby recognizing its own nature. Among them, the meaning of being separated from the root is as follows: It is also explained in the Prajñāpāramitā Sutra, as it is said: Kauśika (梵文天城体，kauśika，梵文罗马拟音，憍尸迦，meaning: Kauśika), for this, the meaning of Prajñāpāramitā is like this: Prajñāpāramitā is not dualistic view, not non-dualistic view, not with characteristics, not without characteristics, not taking, not abandoning, not subtracting, not adding, not completely defiled, not completely purified, not arising, not ceasing, not grasping, not not-grasping, not taking, not abandoning, not abiding, not not-abiding, not true, not false, not with, not without, not mixed, not not-mixed, not conditioned, not unconditioned, not dharma, not non-dharma, not suchness, not not-suchness, not observing the true limit, not not-the true limit. Thus it is said. Among them, dualistic view refers to the appearance and clinging to the difference between the object and the subject, and non-dualistic view refers to clinging to oneness.
Chinese
诺。也就是说，不要仅仅停留在普通的显现上，能取的心和所取的空性，不要理解为一和异。不是执着于相，对于业，已经受取和应该做的，以及异熟果，不要认为应该舍弃。即使在凡夫的阶段，也要减少一切烦恼，因为没有自性；在圣者的阶段，要增加清净，因为没有自性；没有自性的生和灭；在修道的时候，功德没有自性地被抓住；取舍不是自性成立的；上下地之间住与不住；修行有正确和错误；有和没有种姓的作意；心的本体不被遮蔽和不混合；没有因缘不会产生更高的功德，但因缘的自性没有被确定；法和非法在没有自性的情况下是平等的；因为心没有对境，所以心不是真如。如果单独地没有确定真如，因为没有自性，所以是真如。胜义谛是因为没有确定真实的果的边，所以是那个；没有确定不是那个，所以不是不是那个。总之，心仅仅是觉知的状态，无论是住还是动，都无差别地被忆念所抓住，或者在猛烈的禅修中，无论放置什么都能获得安住，或者无论心中出现什么，都认为没有真实性，持续不断地保持这种意愿，不要说是断绝根本。在入定或者外境显现时，心散乱到任何地方，也要知道没有造作。不仅如此，当念头等似乎产生的时候，从念头等产生的时刻起，就不要为了念头等本身没有自性的方式而努力，并且要知道觉知持续不断地产生，对于念头等本来就没有产生的根源，即使出现少许的显现也不要阻断，这时，空性和缘起不相违背，这被称为断绝根本的觉知。对于这个，真实的圣道和随顺道，从很早以前就会产生。根本的意义是依靠自己的体性而成立的意义，即使离开了那个，仅仅显现为假立也不相违背，而且因为空性自性成立，所以一切行为都会产生，一切行为都依赖于缘起而成立，所以实际上是不存在的。如是说：假立的法性不相违背，稳固的状态热量会改变。以及，薄伽梵母