English
Each person's mind is satisfied by their own dharma. All four Dakinis have one face and two arms. The right hand holds their own symbol aloft in the sky, and the left hand holds a skull cup of blood at their heart. They are adorned with five bone ornaments and dance with the right leg bent and the left leg extended. Third, regarding the distinction of introducing the root, there are two aspects. In terms of taking the root as the path of meaning, once equality and subsequence are mixed without separation, all clinging to view and meditation is destroyed. Alas! All dharmas are not even established as the essence of emptiness. From now on, other than benefiting sentient beings, there is no need to look for one's own benefit. Don't look. If you look, you will die. Even if you look, it will be bad for me. Don't meditate. If you meditate, you will die. Even if you meditate, it will be bad for me. Don't act. If you act, you will die. Even if you act, it will be bad for me. Don't accomplish. If you accomplish, you will die. Even if you accomplish, it will be bad for me. Thinking like this, destroy the antidotes that cling to oneself for one's own benefit, and take a solemn oath. Make a firm decision and do whatever it takes for the benefit of others. The great master Ratna Vajra said, "Do not let dharma become an accomplice to bondage. This will prevent you from falling into the realm of gods and demons. It is the key to becoming an accomplice to the path of liberation and its fruit." This is what he taught. Even during the subsequent conduct, out of love and compassion for those sentient beings who have not realized this, even whispering the Dharani of Kamkani into the ears of animals, and giving refuge and empowerment to others, etc., plant the seeds of liberation in the alaya in various appropriate ways. Even those who are not directly benefited now, pray that they will become objects of my taming in the future. Fourth, the distinction of subsequent permission is the way to invoke the guru's intention: Om（藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡）, Ah（藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：阿）, Hrih（藏文：ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：hrīḥ，汉语字面意思：舍）, Guru（藏文：གུ་རུ་，梵文天城体：गुरु，梵文罗马拟音：guru，汉语字面意思：上师）, Bhu（藏文：བྷུ་，梵文天城体：भु，梵文罗马拟音：bhu，汉语字面意思：有）, Hu（藏文：ཧུ་，梵文天城体：हु，梵文罗马拟音：hu，汉语字面意思：呼）, Kuru（藏文：ཀུ་རུ་，梵文天城体：कुरु，梵文罗马拟音：kuru，汉语字面意思：作）, Hum（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）. Recite this ten-syllable essence of self-other exchange, which is the practice of accomplishing the perfect activity of benefiting others, in the manner of requesting blessings and bestowing grace. When concluding the session, recite, "May the glorious lama, the embodiment of the incarnate one, be accomplished!" This is what is said. Third part has two aspects. The way to protect the four stains of precepts is: During this time of exchanging self and other in asceticism, if the mind of practice for the fruit is not pure, like scattering ashes on hope, abandon the desire to attain Buddhahood for one's own sake. If you see samsara as something to be abandoned, like dripping water on something needed, stay in samsara until samsara is emptied, and put on the armor of benefiting sentient beings. Second
Chinese
如果执著的念头不纯净，那么所做的善事会被执着所沾染，那又如何利益他人呢？如果行为变得平庸，就会被八法所迷惑，因为这是错误的污垢，所以要舍弃今生的执着，将一生投入修行。第二，完成的标准有四种。本体上完成，则不需要用记忆来保持，所有的心念都自然融入原始的法界，与善行不分离。征兆上完成，则因、道、果的征兆都变得非常清晰和稳定。功德上完成，则是真实地触及到获得佛陀功德的法。数量上完成，则是七十万遍，时间是半个月。最后是关于将道路托付于自己，断绝作为的窍诀书。第二，从三种苦行的尺度中提取，有四个三的组合。第一是三种比喻。第一个比喻：依赖上师并断除增益和损减，如同声闻的苦行，即以虔诚的敬意将上师置于要位，好好请教并学习实践的窍诀。第二个比喻：独自一人修行，如同独觉的苦行，即在寂静处以清净的显现，将本尊安置于地基，在此生获得成就。第三个比喻：自己获得究竟的利益后，利益他人，如同大勇菩萨的苦行，即在事业的缘起具足的地方，役使空行母，只专注于利益他人。第二是三种人：舍弃世间事务的出家众；将世间事务置于首位的在家众；安住于修习行为的功德，没有积蓄财物的游方者。第三是三种时间：这三种人中的每一种都有长、中、短三种。出家众如同独觉的苦行，最好的时间是十二年，中等是六年，最短是三年。在家众最好的时间是三个月，中等是两个月，最短是一个月。游方者最好的时间是三天，中等是两天，最短是一天。第四是三种传授方式：称为出家众单独传授，即前面的道路没有达到究竟，就不会传授后面的道路，也不允许修习，因此要将逐渐深入的道路传授到究竟。在家众称为弯曲传授，即一个月等有多少空闲时间
English
If clinging thoughts are not pure, then the virtue done will be tainted by clinging, so how can one benefit others? If behavior becomes ordinary, it will be lost in the eight worldly concerns, because it is the stain of wrongness, so abandon clinging to this life and dedicate your life to practice. Second, there are four standards for completion. Completion in essence means that there is no need to hold on with memory, and all thoughts naturally dissolve into the primordial dharmadhatu, inseparable from virtuous activity. Completion in signs means that the signs of cause, path, and result become very clear and stable. Completion in qualities means actually touching the attainment of the qualities of Buddhahood. Completion in number means seven hundred thousand times, and the time is half a month. Finally, there is the instruction manual for entrusting the path to oneself and abandoning activity. Second, extracting from the measure of the three austerities, there are four sets of three. First, the three examples. The first example: relying on the master and cutting off additions and subtractions, like the austerity of the Shravakas, which is to place the master in the essential position with devotion and respect, and to properly inquire and learn the practice instructions. The second example: practicing alone, like the austerity of the Pratyekabuddhas, which is to establish the deity on the ground in a solitary place with pure appearance, and to attain accomplishment in this life. The third example: after accomplishing one's own ultimate benefit, benefiting others, like the austerity of the great courageous Bodhisattvas, which is to employ the Dakinis in places where the interdependent connections of activities are complete, and to focus solely on benefiting others. Second, the three types of individuals: renunciants who have abandoned worldly affairs; householders who embrace worldly affairs; and wandering ascetics who abide in the qualities of disciplined conduct and have no accumulation of possessions. Third, the three times: each of these three types of individuals has three lengths of time: long, medium, and short. For renunciants, like the austerity of the Pratyekabuddhas, the best time is twelve years, the medium is six years, and the shortest is three years. For householders, the best time is three months, the medium is two months, and the shortest is one month. For wandering ascetics, the best time is three days, the medium is two days, and the shortest is one day. Fourth, the three ways of bestowing: it is called the solitary bestowal for renunciants, which means that the earlier path is not given until the earlier path has reached its end, and practice is not allowed, so the gradual path is bestowed to its completion. The householder is called the curved bestowal, which means however much free time there is, such as one month