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of obscurations, and power arises. The body is transformed into the three bodies. The five poisons are liberated into the five wisdoms. At best, in this life; in the intermediate state; at worst, one will attain Buddhahood in the realm of the spontaneously arisen Nirmanakaya. The outer practice of the five families is complete. Second, the inner practice: Having taken refuge and generated bodhicitta, in an instant, one becomes Samantabhadra in union, blue in color, with the father holding a vajra and bell, and the mother holding a curved knife and skull cup. On the crown of the head, adorned with jewels and bones, are Vajrasattva in union, white in color. At the throat is Ratnasambhava in union, yellow in color. At the heart is Vairochana in union, blue in color. At the navel is Amitabha in union, red in color. At the secret place is Amoghasiddhi in union, green in color. The main hand implements are the same as the father and mother. The four limbs have the four gatekeepers as before: the right hand holds an iron hook, the left hand holds a lasso, the right leg holds an iron chain, and the left leg holds a bell. Recite: Om（藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, Ah（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）, Hum（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）. Om（藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, Hum（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, Tram（藏文：ཏྲཱཾ，梵文天城体：त्रं，梵文罗马拟音：trāṃ，汉语字面意思：章）, Hrih（藏文：ཧྲཱི་，梵文天城体：ह्री，梵文罗马拟音：hrīḥ，汉语字面意思：舍）, Ah（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）, Siti（藏文：སི，梵文天城体：सि，梵文罗马拟音：si，汉语字面意思：斯）, Pala（藏文：ཕ，梵文天城体：फ，梵文罗马拟音：pha，汉语字面意思：帕）, Hum（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, Dza（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝）. Since the rainbow-like body appearance is without inherent existence, meditate on it as sound and emptiness. Finally, dedicate everything in a state of indivisible appearance and emptiness, in the nature of clear light. By this, the five afflictions are transformed into the five wisdoms, and the benefit of sentient beings is accomplished through the four activities, and liberation is attained in this life. The inner practice is complete. Third, the secret practice: One becomes Hayagriva, the hero, in union with Vajravarahi, red in color, holding a curved knife and skull cup. On the crown of the head, on the three hundred and sixty channels, are Vajra Dakini in union, white in color, marked with a vajra, holding a curved knife and skull cup, equal in number to the channels. At the heart, surrounded by Hala Arini Sa. At the throat, on the sixteen channels, are Ratna Dakini in union, yellow in color, marked with a jewel, holding a curved knife and skull cup, at the heart, surrounded by Rila Haani Sa. At the heart, on the thirty-two channels, are Buddha Dakini in union, blue in color, marked with a wheel, holding a curved knife and skull cup, at the heart, surrounded by Ala Harini Sa. At the navel, on the sixty-four channels, are Padma Dakini in union, red in color, marked with a lotus, holding a curved knife and skull cup, at the heart, surrounded by Nila Hari Asa. At the secret place, on the twenty-eight channels, the activities of
Chinese
的空行父母是绿色的，在他们心中，拿着弯刀和颅碗，以地上（藏文：ས་，梵文天城体：，梵文罗马拟音：sa，汉语字面意思：地）和阿（藏文：ཨ་，梵文天城体：，梵文罗马拟音：a，汉语字面意思：阿）和日（藏文：རི་，梵文天城体：，梵文罗马拟音：ri，汉语字面意思：山）和尼（藏文：ནི་，梵文天城体：，梵文罗马拟音：ni，汉语字面意思：尼）和阿（藏文：ཨ་，梵文天城体：，梵文罗马拟音：a，汉语字面意思：阿）围绕。 此外，身体的内外中间一切都观想为空行母，如张开的芝麻荚，手持弯刀和颅碗，手肘处持有卡杖嘎。念诵：嗡（藏文：ཨཱོཾ་，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡）阿（藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：阿）吽（藏文：ཧཱུཾ་，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽）舍（藏文：ཧྲཱི་，梵文天城体：，梵文罗马拟音：hrīḥ，汉语字面意思：舍）玛哈日尼萨ra匝舍日雅匝达舍日昂舍日昂匝匝（藏文：མ་ཧ་རི་ནི་ས་ར་ཙ་ཧྲི་ཡ་ཙིཏྟ་ཧྲིང་ཧྲིང་ཛཿཛཿ，梵文天城体：，梵文罗马拟音：mahā rini sara tsa hri ya citta hring hring dzah dzah，汉语字面意思：伟大的里尼萨ra匝舍日雅心识 赫楞 赫楞 匝 匝）！嗡（藏文：ཨཱོཾ་，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡）布达班匝ra让达贝玛嘎玛达吉尼ra匝舍日雅匝达舍日昂舍日昂匝匝（藏文：བུདྡྷ་བཛྲ་རཎྜ་པདྨ་ཀརྨ་ཌཱ་ཀི་ནི་ར་ཙ་ཧྲི་ཡ་ཙིཏྟ་ཧྲིང་ཧྲིང་ཛཿཛཿ，梵文天城体：，梵文罗马拟音：buddha vajra randa padma karma dakini ra tsa hri ya citta hring hring dzah dzah，汉语字面意思：佛 金刚 让达 莲花 事业 空行母 ra匝舍日雅心识 赫楞 赫楞 匝 匝）！这样念诵，观想控制了显现与存在。之后，在显现空性无生状态中进行回向。这是生起次第的道路，成就如雨般降临，三门的力量燃烧，心性本净的意义迅速证悟。圆满次第分为二，首先是见解的决断：自知不变是普贤，觉性不灭是五部，原始智慧自解脱，四扇门是开启的，任何显现皆是法性游戏，没有取舍、扬弃、肯定、否定、希望、恐惧，如同海中的波浪，从自身显现又在自身解脱，无生超越一切思虑，没有“这是什么”的执着和偏袒，一切皆是自解脱的本然状态，是不变的原始法身。如此这般，显现和存在的万法，都应知如幻如梦，本体无根，自性各自明晰，大悲无碍，没有偏袒执着。如同梦境城市中的幻化之子，体验着各种苦乐境地，一切皆是显空，无基无根，本来解脱，自解脱，显现解脱，本体解脱。无执的国王，无所执着的快乐心，任何显现都成为助伴的自性，是取舍迷乱的源头止息之处。如此证悟，则显现存在皆是法身净土，是不变大乐的奥明空行净土。诸法不生，无有可修，无法指示“这是什么”，谁又能修持呢？无论如何安立，都会落入能取所取，为何还要用见修行的枷锁来束缚自己呢？一切皆是自解脱，是见解之王，无有定准，任何显现皆是修持之王。 没有取舍执着，是行为之王，远离希冀恐惧，是果位之王。无论如何显现，显现也好，不显现也好
English
The green consort and consort of the Dakini, in their hearts, holding a curved knife and skull bowl marked with a vajra cross, surrounded by Sa (Tibetan: ས་, Sanskrit Devanagari: , Sanskrit Romanization: sa, Chinese literal meaning: earth), A (Tibetan: ཨ་, Sanskrit Devanagari: , Sanskrit Romanization: a, Chinese literal meaning: A), Ri (Tibetan: རི་, Sanskrit Devanagari: , Sanskrit Romanization: ri, Chinese literal meaning: mountain), Ni (Tibetan: ནི་, Sanskrit Devanagari: , Sanskrit Romanization: ni, Chinese literal meaning: Ni), and A (Tibetan: ཨ་, Sanskrit Devanagari: , Sanskrit Romanization: a, Chinese literal meaning: A)." "Furthermore, visualize all three parts of the body, inside, outside, and in between, as Dakinis, like open sesame pods, holding curved knives and skull bowls, and holding khatvangas at the elbows. Recite: Om (Tibetan: ཨཱོཾ་, Sanskrit Devanagari: , Sanskrit Romanization: oṃ, Chinese literal meaning: Om) Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: , Sanskrit Romanization: āḥ, Chinese literal meaning: Ah) Hum (Tibetan: ཧཱུཾ་, Sanskrit Devanagari: , Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) Hri (Tibetan: ཧྲཱི་, Sanskrit Devanagari: , Sanskrit Romanization: hrīḥ, Chinese literal meaning: Hri) Maha Rini Sara Tsa Hri Ya Tsitta Hring Hring Dzah Dzah (Tibetan: མ་ཧ་རི་ནི་ས་ར་ཙ་ཧྲི་ཡ་ཙིཏྟ་ཧྲིང་ཧྲིང་ཛཿཛཿ, Sanskrit Devanagari: , Sanskrit Romanization: mahā rini sara tsa hri ya citta hring hring dzah dzah, Chinese literal meaning: Great Rini Sara Tsa Hri Ya Mind Hring Hring Dzah Dzah)! Om (Tibetan: ཨཱོཾ་, Sanskrit Devanagari: , Sanskrit Romanization: oṃ, Chinese literal meaning: Om) Buddha Vajra Randa Padma Karma Dakini Ra Tsa Hri Ya Tsitta Hring Hring Dzah Dzah (Tibetan: བུདྡྷ་བཛྲ་རཎྜ་པདྨ་ཀརྨ་ཌཱ་ཀི་ནི་ར་ཙ་ཧྲི་ཡ་ཙིཏྟ་ཧྲིང་ཧྲིང་ཛཿཛཿ, Sanskrit Devanagari: , Sanskrit Romanization: buddha vajra randa padma karma dakini ra tsa hri ya citta hring hring dzah dzah, Chinese literal meaning: Buddha Vajra Randa Padma Karma Dakini Ra Tsa Hri Ya Mind Hring Hring Dzah Dzah)! Recite this and contemplate controlling appearance and existence. Afterwards, dedicate the merit from the state of appearance, emptiness, and non-arising. This is the path of the generation stage, where accomplishments fall like rain, the power of the three doors blazes, and the meaning of the mind's original purity is quickly realized. The completion stage is divided into two parts. First, the decisive view: Self-awareness, unchanging, is Samantabhadra. Unceasing awareness is the five families. Primordial wisdom is self-liberated. The four doors are opened. Whatever arises is a play of Dharma nature. There is no acceptance or rejection, no affirmation or negation, no hope or fear. Like waves in the ocean, they arise from themselves and dissolve into themselves. Unborn, beyond all thought, there is no clinging or partiality to "what is this." Everything is self-liberated in its natural state, the unchanging, primordial Dharmakaya. In this way, all phenomena of appearance and existence should be understood as illusory and dreamlike. Their essence is without support, and their nature is individually clear. Compassion is unobstructed, without partiality or attachment. Just as in a dream city, an illusory child experiences various pleasant and unpleasant situations, everything is appearance and emptiness, without foundation or root. Primordially liberated, self-liberated, arising liberated, liberated in essence. The king without attachment, the happy mind without clinging, the nature in which whatever appears becomes a helper, is the exhaustion of the source of mistaken acceptance and rejection. Realizing this, appearance and existence are the pure land of the Dharmakaya, the unchanging great bliss of Ogmin, the pure land of the sky-goers. Since all phenomena are unborn and cannot be meditated upon, and since "what is this" cannot be indicated, who can meditate? However one establishes it, one falls into grasping and being grasped. Why is it necessary to bind oneself with the shackles of view and practice? Everything is self-liberated, the supreme king of views. Without fixation, whatever arises is the supreme king of practice." "Without acceptance or rejection, is the king of action, free from hope and fear, is the king of results. However it appears, whether it appears or does not appear.