English
Cut with a curved knife. Oṃ Āḥ Hūṃ. With Oṃ Āḥ Hūṃ, from that ocean of nectar, many rainbow-like Ḍākinīs take it with their skulls, thereby satisfying the Guru, Īṣṭadevatā, Ḍākinīs, Dharma Protectors, Worldly Protectors, gods, spirits, earth lords, obstacles, and the six classes of beings. Phaṭ Phaṭ! Thus, correspond with each object. Then, visualize all of that as emptiness, and then, if miracles or fear arise, think that all sentient beings are parents, would you be afraid of your parents? Thus, meditate on the practice of giving and taking with compassion and love. If increase arises, think that all appearances and existence are Īṣṭadevatā, would you be afraid of Īṣṭadevatā? Thus, judge whether the gods and spirits have calmed their fear with the Īṣṭadevatā by the syllable "Bhé". All dharmas are mind, mind is emptiness, is Dharmakāya, therefore, dissolve the conceptualization of clinging to gods and spirits, like hitting the water with a stick, into practice, and abide in equanimity. If there are no signs or miracles without being provoked, visualize yourself as Hayagrīva, Secret Yer Bóla. Holding a curved knife in your hand, or if it is Hayagrīva, holding a vajra or sword, destroy the foundations of all mountains and rocks. Stir all the oceans, turning them upside down, dig the earth with a curved knife, turning it upside down. Harvest all the trees and forests like harvesting crops. Fill the space from the sky to the ocean with the great dust of poisons and blood, recite the syllable "Bhé", and throw stones slightly in the four directions. Tie ropes to the trees and pull them. Then, abide in samādhi as before, and thus experiences, dreams, and miracles will arise. After they arise, combine them with practice, and at the same time as being able to subdue the gods and spirits, do this until the gods and spirits prostrate, request the Dharma, offer siddhis, etc. If the miracles are great, you can also perform a blood sacrifice, holding a feast of blood and flesh. In short, because it is increase, it is very important to combine it with practice. There is no need for other visualizations. Furthermore, if there are signs of causing serious harm to gods and spirits due to previous violent behavior, visualize nectar descending from the hand of Great Compassionate Avalokiteśvara, eliminating their diseases and suffering, increasing immeasurable happiness, taking them in with compassion, and planting the seeds of bodhi through dedication and aspiration. This is like the detailed Chöd, Equal Taste, and Nāro's Secret Practice, refer to those teachings in detail, especially, this is not for taming gods and spirits, but for increase.
Chinese
因为如此，与修行相结合至关重要。不必追求众多调伏鬼神的次第。一旦获得稳固，集体行为，比如去圣地绕山，即使发生殴打等，或者在不熟悉、互不相识的地方，隐瞒种姓，进行集市贸易等，或在大型市场等场合，由于各种高低不适的行为而受到指责和殴打时，喜欢与不喜欢之间有区别吗？能成为修行的助益吗？如果出现痛苦疾病，观察其本质，对乐与苦保持平等。如此行事，也是为了观察见解能否经受考验。如《观察二品》所说：“行为并非为了成就而说，心是禅定动摇否？各自观察自己的心。”成就者掘藏者也说：“解脱与否取决于行为，行为与意义不符，无论显现什么都不能引向道，见解再高也只是空谈。”此后，凭借证悟的力量，获得不受四大损害等神通时，用尸陀林的装饰等装扮，在居住地的尸陀林游走，摄受有缘者，实际进入空行母的行列，从而获得成就等行为。如《日月和合续》所说：“以狮子般的行为，舍弃恐惧之心，游走尸陀林。”又如《观察二品》所说：“必定在前方，无论天人何者，即使是帝释天，也以狮子的形象游走。”比尔瓦巴说：“如果具证悟者没有精进行为的道友，就像有眼睛的人没有脚一样。”帝洛巴说：“没有行持正法的瑜伽士，如同在水池边飞翔的乌鸦，心虽然放开，但又会回来，心从未从能取所取中解脱。”如此，所有解脱道的行为，都只需依靠意智智慧手印，或拙火三昧耶手印，或不离显有大手印的乐空体验即可。无需依仗业手印的人类女子，因为那是殊胜的成就。阿雅提婆的《行集》中说：“因此，外在的……”
English
Therefore, it is crucial to combine practice with experience. There is no need to seek many stages of subduing gods and demons. Once that is stabilized, collective activities, such as going to circumambulate a sacred mountain, even if beatings and such occur, or in unfamiliar places where people do not know each other, concealing lineage and engaging in market trade, or in large markets and such, if various inappropriate behaviors of high and low cause criticism and beatings, is there a difference between liking and disliking? Does it become an aid to practice? If suffering and sickness arise, look at their essence and maintain equanimity between happiness and suffering. Acting in this way is also to see whether the view can withstand circumstances. As it says in the 'Two Examinations': 'Action is not spoken for the sake of accomplishment. Is the mind meditation wavering or not? Examine your own mind separately.' The accomplished treasure revealer also said: 'Liberation or non-liberation depends on action. If action does not accord with meaning, and whatever appears does not lead to the path, even if the view is high, it is just empty talk.' After that, when one obtains miraculous powers such as not being affected by the harm of the four elements through the power of realization, one adorns oneself with charnel ground ornaments and wanders in the charnel ground of one's dwelling place, taking care of fortunate ones and actually entering the ranks of the Dakinis, thereby engaging in activities such as obtaining accomplishments. As it says in the 'Union of Sun and Moon Tantra': 'With the behavior of a lion, abandon the mind of fear and wander in the charnel ground.' Also, as it says in the 'Two Examinations': 'Certainly in front, whatever god or human, even if it is Indra, wanders in the form of a lion.' Birwapa said: 'If an accomplished person does not have a virtuous friend in practice, it is like a person with eyes but without feet.' Tilopa said: 'A yogi without the practice of Dharma is like a crow flying by a pond. Although the mind is released, it comes back again and again. The mind never liberates from the grasped and the grasper.' Thus, all the actions of the path of liberation only need to rely on the wisdom mudra of mind and intellect, or the samaya mudra of Chandali, or the experience of bliss and emptiness inseparable from the Mahamudra of appearance and existence. There is no need to rely on a human woman as a karma mudra, because that is the supreme accomplishment. Arya Deva's 'Compendium of Conduct' says: 'Therefore, the external...'
Chinese
舍弃妇女后，与心间安住的智慧手印，一同迅速进入等持，就能圆满获得金刚持大位的果位。如是说。总而言之，我的导师，一切智者，北方地区的班智达，妙音上师法之光尊者亲口说道：对显现执着为实有，在希望和疑虑中行事，不是修行。被空性的空相欺骗，在混乱中行事，不是修行。以及，如果把藏地的见解当作偶然发生的事情，那么禁行等的行为，即使自诩为伟大的密咒行者，也像孩子吃了牦牛肉一样，那也会变成障碍。以及，然后是布苏库的行为，或者说是普贤无戏论的行为，以及戒律和律仪相结合的缘起。在显现不灭地行事的同时，不被见解所束缚，将禅修修持为不做作，这就是杰传承的宗风。如是说。像这样，在生圆双运的状态中，不轻率地修持，就能证悟所有的道和地，如《智慧空行母骨饰者所著幻化道次第大论》中所说：所有作为所依和运动的事物，五根的对境中显现的一切，全部都是显空本尊身，本尊身无边无际是幻化，所有菩提道的法和本尊身幻化无有差别，智者应当修持。以及，圆满次第的空性主要由贝派掌握，如杰灵热所说：通达大手印的意义，所有菩提道的法，都在无念的状态中自然成就。如是说。热穹巴将四种瑜伽次第结合起来讲述，大成就者噶玛巴将气脉与道结合起来讲述证悟之道，以及从波罗蜜多乘讲述菩萨的道和地的证悟方式，这些名称相似，但意义上密咒更为殊胜，如《教言大海无边》中所说：以金刚乘的精华摄持，在资粮道和加行道中证悟道，与名相者和词句相符，意义
English
Having abandoned women, by swiftly entering into union with the wisdom mudra abiding in the heart, one will perfectly accomplish the state of the great Vajradhara. Thus it was said. In short, my guide, the all-knowing, the pandita of the northern region, Jamyang Lama Chökyi Nangwa himself said: By clinging to appearances as true, if you act in hope and doubt, it is not practice. By being deceived by the emptiness of emptiness, if you act in confusion, it is not practice. And, if the view of Tibet is treated as a chance occurrence, then practices such as asceticism, even if one boasts of being a great mantra practitioner, it is like a child eating yak meat, and that will become an obstacle. And then, the conduct of Bhusuku, or the conduct of Kunsang free from elaboration, and the interdependence of the union of discipline and vows. While acting with the unceasing appearance, without being bound by views, cultivating meditation as un contrived, this is the tradition of the Je Drupgyü. Thus it was said. In this way, by practicing without recklessness in the state of generation and completion, all paths and bhumis are said to be traversed, as it is said in the great text of the Illusion Path Stages composed by Yeshe Khandroma Ruspaichen: All things that are the basis and movement, whatever appears in the realm of the five senses, all are appearance-emptiness deity bodies, the deity body is boundless and illusory, all the dharmas of the path to enlightenment and the deity body are inseparable from illusion, the wise should practice. And, the emptiness of the completion stage is mainly held by the Beipa, as Je Lingre said: By realizing the meaning of the great seal, all the dharmas of the path to enlightenment are spontaneously accomplished in the state of non-thought. As it was said. Götsangpa explained by combining the four yogas in order, the great accomplished Karma pa explained the way to traverse the path by combining the channels and winds, and the way the bodhisattva traverses the paths and bhumis from the Paramita vehicle, these names are similar, but the meaning is more special in mantra, as it is said in the "Ocean of Instructions, Limitless": By gathering the essence of the Vajrayana, the path is traversed in the two, accumulation and application, being in accord with the characteristics and words, the meaning