English
With great diligence, meditate on the previous object of focus. Utter the strong syllable "Hik (ཧིཀ，梵文天城体：हिक्，梵文罗马拟音：hik，汉语字面意思：嘿)" and blend your own mind with the A (ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) syllable in the sky, without drawing it back. At the moment of death, if you transfer in the posture of a lion's sleep, it is impossible not to go to the realm of the Dakinis, it is said. This is the key for even a great sinner to forcibly attain Buddhahood (759). In the instructions of Khyenrab Chöje: During the practice, visualize the four syllables as Dakinis holding curved knives and skull cups. Regard the lotus petals as the essence of the four elements. Raise and lower the A (ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) syllable. When applying it to activities, the four lotus petals dissolve into the Dakinis. These four dissolve into the A (ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) and then rise, it is said. Sixth, the Bardo: At the end of the Guru Yoga prayer, change it to pray that the Guru may grant that one attains the Sambhogakaya Buddha in the Bardo. Visualize a lotus with syllables at the navel. By practicing with the breath and mind, light radiates from the A (ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿). The essence of the four syllables, the form appearing as a goddess with one face and two arms (760), the right hand holding a curved knife, the left hand holding a skull cup filled with blood, strikes her body. Visualize the light flickering. At times, rest in the essence of clarity and non-conceptual self-arising without distraction. At times, practice with the mind. Again, white light radiates from the A (ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), striking the secret places of the four Dakinis, visualize great bliss shining brightly. During these times, think, "Ah, I am dead! All appearances are appearances of the Bardo. This body is also the mental body of the Bardo. All appearances of the six consciousnesses are also aggregates composed of the four names (761). Nothing is truly established." Thinking in this way, bring all appearances and sounds onto the path of the Bardo. At other times, think, "In this Bardo itself, I must attain Buddhahood and never enter a womb again." Visualize your own body as a deity body of appearance and emptiness, like a rainbow. The outer world is a palace, the inner sentient beings are the appearance of deities, sounds are mantras, thoughts are the luminosity of dharmata, free from elaboration. In particular, regard all objects that give rise to male and anger as Hevajra, and all objects that give rise to female and desire as Nairatmya. If you become accustomed to resting in equanimity for a long time, it is not impossible for the deity body to naturally arise in dreams (762). If that happens, it is impossible not to attain the Sambhogakaya in the Bardo, it is said. Now, if the power of memory and aspiration is strong, then when the illusion of the Bardo of existence arises, first recognize it.
Chinese
从那里修习道，当下即可解脱。因此，一切道的根本在于正念和正知。第三，关于后续，分为二：正文和特殊的补充意义。第一，像这样，如果通晓生起次第和圆满次第的一切阶段，就以回向文、加持印等来结尾；如果不通晓，也以大乘总的以及特别是双运的愿文，三轮（763）清净的回向文，以真实和随顺的方式来印持。在入定中，精勤于何种瑜伽，出定后也要以正念和正知来守护。在幻化、梦境、中阴等时候，要持续保持忆念。像疑惑、懈怠、傲慢、邪见等，这些产生修行歧途的因素，要像毒药一样舍弃。对于阻碍修行的顺逆缘，对于好坏功过，不要有希望和担忧，不要做取舍和取舍，而是要保持中舍。将成为修行助力的殊胜因素——虔诚、净观、慈悲等，全部作为助伴，在修持中抓住要点，这样，戏论从内断除，错觉如云雾般消散，功德自然显现，将会证得双运的果位。第二，以特殊的补充意义的方式来说，在向博东一切智无畏大士以近传承方式传授时，想要修持实修，就做皈依、发心、四无量心。如果之前做过，这里就不需要了。念诵梭巴瓦等，将一切法净化为空性。从空性中，自己刹那间观想为吉祥喜金刚与乐空无二的本尊身相，前方的虚空中，在金刚栅栏、火焰山环绕（765）的内部，在各种莲花花瓣组成的千瓣莲花的中央，在遍满甘露乳海、充满各种珍宝的中央，有如意树，枝繁叶茂，花朵果实累累，摇曳生姿的中央，在狮子座、莲花、日月、黑天皮的座垫上，与根本上师无二的智慧空行母乐之自性，身色洁白而泛红光，一面二手，右手从右髋部放在座垫上，左手在心间结三尖手印，绸缎（766）
English
From there, practicing the path, one will be liberated in that very instant. Therefore, the root of all paths relies on mindfulness and awareness. Third, regarding the aftermath, there are two aspects: the main point and the supplementary meaning. First, if one knows all the stages of the generation and completion phases, one should conclude with dedications, sealing with empowerment, and so on. Even if one does not know, one should seal with general Mahayana aspirations and, in particular, aspirations for union, and dedications with the three spheres (763) completely pure, in accordance with reality and subsequent actions. Whatever yoga one strives for in meditative equipoise, one should also maintain mindfulness and awareness in all post-meditation activities. In situations such as illusion, dreams, and the intermediate state, one should maintain a continuous stream of mindfulness. One should abandon, like poison, factors that cause deviations in virtuous practice, such as doubt, laziness, pride, and wrong views. One should remain neutral, without hope or fear, acceptance or rejection, or taking or abandoning, regarding favorable or unfavorable conditions that hinder virtuous practice, and regarding good or bad qualities and faults. One should take as companions the supreme factors that enhance virtuous practice—devotion, pure perception, and compassion—and focus on the essential points of practice (764). In this way, elaborations will be cut from within, delusions will dissipate like mist, qualities will naturally arise, and one will manifest the state of union. Second, speaking in terms of a special supplementary meaning, when bestowing the near lineage upon the omniscient Jigdral Chenpo of Bodong, desiring to engage in practical practice, one should take refuge, generate bodhicitta, and cultivate the four immeasurables. If one has done this previously, it is not necessary here. By reciting Svabhava and so on, one should purify all phenomena into emptiness. From within emptiness, in an instant, visualize oneself as the glorious Hevajra, the form of coemergent bliss and emptiness. In the space in front, within a vajra fence and a circular mountain of flames (765), in the center of a lotus with a hundred thousand petals of various colors, in the center of an ocean of nectar and milk swirling in all directions and filled with various jewels, there is a wish-fulfilling tree with branches, leaves, flowers, and fruits swaying and laden with abundance. In the center of that, on a lion throne, lotus, sun, and moon seat, and a কৃষ্ণসার (kṛṣṇasāra, krishna-sara, 黑羚羊) skin, is the wisdom dakini of bliss, the essence of the root guru, inseparable from the root guru, with a body color that is white with a reddish hue, one face and two hands, with the right hand resting on the seat near the right hip, and the left hand forming the tri-tip mudra at the heart, adorned with silk (766).
Tibetan
)དང་རིན་པོ་ཆེ་དང་རུས་པའི་ཕྲེང་བས་ཀུན་ནས་མཛེས་པ། ཞབས་གཉིས་ཙོག་པུར་བསྣོལ་བའི་ཚུལ་གྱིས་འཇའ་འོད་འཁྱིལ་པའི་གུར་ཁང་ན་བཞུགས་པ། དཔྲལ་བར་ཨོཾ། མགྲིན་པར་ཨཱཿ ཐུགས་ཀར་ཧཱུྃ། དེ་ལས་འོད་འཕྲོས་ཡེ་ཤེས་པ་བཛྲ་ས་མཱ་ཛཿ ཛཿཧཱུྃ་བྃ་ཧོཿ གཉིས་སུ་མེད་པར་གྱུར། སླར་ཡང་ཐུགས་ཀའི་འོད་ཟེར་གྱིས་དབང་གི་ལྷ་སྤྱན་དྲངས། དབང་བསྐུར། སྐུ་གང་། དྲི་མ་དག་ཆུའི་ལྷག་མ་ཡར་ལུད་པ་ལས་དགྱེས་རྡོར་ལྷན་སྐྱེས་ཡབ་ཡུམ་གྱིས་དབུ་བརྒྱན། ཨོཾ་ཛྙཱ་ན་ཌཱ་ཀི་སུ་ཁ་སིདྡྷི་བཛྲ་ཨརྒྷཾ་པྲ་ཏཱིཙྪ་སྭཱ་ཧཱ། དེ་བཞིན་དུ། པཱདྱཾ་སྦྱར། ཨོཾ་བཛྲ་པུཥྤེ་ཨཱཿཧཱུྃ། ནས། ཤབྡའི་ (༧༦༧)བར་དང་། ཨོཾ་པཉྩ་ཀཱ་མ་གུ་་མ་ཧཱ་སུ་ཁ་ཨཱཿཧཱུྃ་གིས་མཆོད། བཅུ་དྲུག་ལང་ཚོས་མཛེས་ཤིང་སྒེག །བདེ་སྟོང་མཁའ་དབྱིངས་དྭངས་མའི་སྐུ། །བརྗོད་བྲལ་སྐྱེ་མེད་ངང་ལ་བཞུགས། །བདེ་བའི་དངོས་གྲུབ་མ་ལ་བསྟོད། །ཅེས་པས་བསྟོད། ཐུགས་ཀར་ཟླ་བའི་དཀྱིལ་འཁོར་གྱི་སྟེང་དུ་ཧཱུྃ་ཡིག་དཀར་ལ་དམར་མདངས་ཆགས་པའི་མཐར་སྔགས་ཕྲེང་ཁ་དོག་སྣ་ཚོགས་པ་གཡས་སུ་འཁོར་བར་གྱུར། ཨོཾ་ཨཱཿགུ་རུ་ཌཱ་ཀི་ནཱི་ཡེ་སུ་ཁ་སིདྡྷི་ཨཱ་ཡུཛྙཱ་ན་སིདྡྷི་མྨེ་པྲ་ཡཙྪ། ཞེས་ཅི་ནུས་བཟླས་པས། སྔགས་ཕྲེང་ལས་འོད་ཟེར་ཁ་དོག་སྣ་ཚོགས་དཔག་ཏུ་མེད་པ་འཕྲོས། ཕྱི་ནང་ (༧༦༨)སྣོད་བཅུད་ཐམས་ཅད་དང་། ཕྱོགས་བཅུའི་བདེ་གཤེགས་རྣམས་ལ་ཕོག །དེ་རྣམས་ཀྱི་ཐུགས་རྗེ་བྱིན་རླབས། རོ་བཅུད་དྭངས་མ་ཐམས་ཅད་སྤྱན་དྲངས། ཡེ་ཤེས་ཌཱ་ཀིའི་སྐུ་ལ་ཐིམ། དེ་ལས་འོད་ཟེར་འཆི་མེད་བདུད་རྩིའི་རྒྱུན་དཔག་ཏུ་མེད་པ་བབས། བདག་གི་སྤྱི་བོ་ཚངས་པའི་བུ་ག་ནས་མར་ཞུགས། ལུས་ཐམས་ཅད་མེར་ཁེངས། ཚེ་འཁོར་བ་ཐོག་མ་མེད་པ་ནས་བསགས་པའི་སྡིག་སྒྲིབ་ཉེས་ལྟུང་དྲི་མའི་ཚོགས་ཐམས་ཅད་སངས་ཀྱིས་དག །འཆི་མེད་དྭངས་མ་གསུམ་ལྡན་མཆོག་གི་སྤྲུལ་སྐུ་བླ་མ་འགྲུབ་པར་བྱིན་གྱིས་བརླབས་པར་བསམ། མཐར། གོང་ལྟར་ཕྱི་མཆོད་དང་། (༧༦༩)ཨོཾ་ཨཱཿཧཱུྃ་གིས་ནང་མཆོད་འབུལ། འཇའ་ལུས་སྐུ་བརྙེས་མི་ཤིགས་པའི། །དྭངས་མ་ལྷན་སྐྱེས་སྒྱུ་མའི་སྐུ། །འོད་གསལ་བདེ་ཆེན་ལོངས་སྤྱོད་རྫོགས། །སུ་ཁ་སིདྡྷི་ཁྱེད་རང་མཁྱེན། །ཞེས་གསོལ་བ་བཏབ་པས། མདུན་བསྐྱེད་བླ་མ་ཡེ་ཤེས་ཀྱི་མཁའ་འགྲོ་གདན་ཁྲི་དང་བཅས་པ་འོད་དུ་ལྟེམས་སེ་ཞུ། རང་ཡི་དམ་དུ་གསལ་བའི་ལུས་ངག་ཡིད་གསུམ་ལ་སྐུ་གསུང་ཐུགས་གཉིས་སུ་མེད་པར་ཐིམ་པས། དབང་བཞི་སྟན་ཐོག་གཅིག་ཏུ་ཐོབ། གནས་སྐབས་བཞིའི་སྒྲིབ
Chinese
，並以珍寶和骨飾莊嚴全身，雙足以跏趺坐姿安住於虹光繚繞的帳篷之中，額間有嗡（藏文：ཨོཾ，梵文天城體：ओम्，梵文羅馬擬音：oṃ，漢語字面意思：嗡），喉間有阿（藏文：ཨཱཿ，梵文天城體：आः，梵文羅馬擬音：āḥ，漢語字面意思：阿），心間有吽（藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）。從中放光，迎請智慧尊者，班雜薩瑪札（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城體：वज्रसमाजः，梵文羅馬擬音：vajrasamājaḥ，漢語字面意思：金剛薩瑪札），札 吽 榜 霍（藏文：ཛཿཧཱུྃ་བྃ་ཧོཿ），融為一體。再次，從心間的光芒迎請灌頂之神，賜予灌頂，充滿全身。從淨化污垢的剩水中，由喜金剛俱生父母尊以頭飾莊嚴。嗡 嘉納 達吉 蘇卡 悉地 班雜 阿甘 札底札 梭哈（藏文：ཨོཾ་ཛྙཱ་ན་ཌཱ་ཀི་སུ་ཁ་སིདྡྷི་བཛྲ་ཨརྒྷཾ་པྲ་ཏཱིཙྪ་སྭཱ་ཧཱ།），如是，加上巴當（藏文：པཱདྱཾ），嗡 班雜 布貝 阿 吽（藏文：ཨོཾ་བཛྲ་པུཥྤེ་ཨཱཿཧཱུྃ།），直到夏貝（藏文：ཤབྡའི་）（767）之間，並以嗡 班雜 嘎瑪 咕雅 瑪哈 蘇卡 阿 吽（藏文：ཨོཾ་པཉྩ་ཀཱ་མ་གུ་་མ་ཧཱ་སུ་ཁ་ཨཱཿཧཱུྃ་）供養。 十六妙齡姿容美， 樂空法界清淨身， 離言無生之自性， 讚嘆安樂成就母。 以此讚頌。於心間月輪之上，白色吽（藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）字帶有紅色光澤，其外圍環繞著各色咒鬘向右旋轉。 嗡 阿 咕嚕 達吉尼 耶 蘇卡 悉地 阿玉嘉納 悉地 瑪瑪 札雅札（藏文：ཨོཾ་ཨཱཿགུ་རུ་ཌཱ་ཀི་ནཱི་ཡེ་སུ་ཁ་སིདྡྷི་ཨཱ་ཡུཛྙཱ་ན་སིདྡྷི་མྨེ་པྲ་ཡཙྪ།），盡力念誦。從咒鬘中放射出無數種顏色的光芒，觸及所有外內（768）器情世間，以及十方諸佛。迎請彼等之慈悲加持，所有精華、能量和精髓，融入智慧空行母之身。從中降下無數不死甘露之流，從我之頂門梵穴進入，充滿全身。從無始以來積累的罪障、惡業、過失和污垢全部淨除。觀想獲得不死精華三具足之殊勝化身上師之加持。最後，如前供養外供，並以嗡 阿 吽（藏文：ཨོཾ་ཨཱཿཧཱུྃ་）供養內供。 虹身成就無壞身， 清淨俱生幻化身， 光明大樂圓滿受用， 蘇卡悉地您自知。 如是祈請。面前生起之上師智慧空行母連同座墊化為光融入。自身觀為本尊之身語意，與上師之身語意無二無別而融入，於一座之上獲得四種灌頂，四種
English
and adorned all over with jewels and bone ornaments, residing in a tent of swirling rainbow light with both legs crossed in a squatting posture. On the forehead, Oṃ (藏文：ཨོཾ，梵文天城體：ओम्，梵文羅馬擬音：oṃ，漢語字面意思：Om). On the throat, Āḥ (藏文：ཨཱཿ，梵文天城體：आः，梵文羅馬擬音：āḥ，漢語字面意思：Ah). On the heart, Hūṃ (藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：Hum). From that, light radiates, inviting the wisdom being, Vajrasamājaḥ (藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城體：वज्रसमाजः，梵文羅馬擬音：vajrasamājaḥ，漢語字面意思：Vajrasamajaḥ). Jaḥ Hūṃ Baṃ Hoḥ (藏文：ཛཿཧཱུྃ་བྃ་ཧོཿ), become inseparable. Again, with the rays of light from the heart, invite the deities of empowerment, bestow empowerment, fill the body. From the upward flow of the remaining water that purifies impurities, the innate Hevajra father and mother adorn the head. Oṃ Jñāna Ḍāki Sukhāsiddhi Vajra Arghaṃ Pratīccha Svāhā (藏文：ཨོཾ་ཛྙཱ་ན་ཌཱ་ཀི་སུ་ཁ་སིདྡྷི་བཛྲ་ཨརྒྷཾ་པྲ་ཏཱིཙྪ་སྭཱ་ཧཱ།). Likewise, add Pādyaṃ. Oṃ Vajrapuṣpe Āḥ Hūṃ (藏文：ཨོཾ་བཛྲ་པུཥྤེ་ཨཱཿཧཱུྃ།), up to Śabda (藏文：ཤབྡའི་) (767), and offer with Oṃ Pañcakāma Guhyamahāsukha Āḥ Hūṃ (藏文：ཨོཾ་པཉྩ་ཀཱ་མ་གུ་་མ་ཧཱ་སུ་ཁ་ཨཱཿཧཱུྃ་). Sixteen years of age, beautiful and charming, The body of bliss-emptiness, the clear sky, Abiding in the inexpressible, unborn state, Praise to the mother of bliss-accomplishment. Praise with these words. On the moon disc in the heart, the white syllable Hūṃ (藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：Hum) with a reddish glow, surrounded by a garland of mantras of various colors rotating to the right. Oṃ Āḥ Guru Ḍākinī Ye Sukhāsiddhi Āyurjñānasiddhi Mme Prayaccha (藏文：ཨོཾ་ཨཱཿགུ་རུ་ཌཱ་ཀི་ནཱི་ཡེ་སུ་ཁ་སིདྡྷི་ཨཱ་ཡུཛྙཱ་ན་སིདྡྷི་མྨེ་པྲ་ཡཙྪ།). Recite as much as possible. From the mantra garland, countless rays of light of various colors radiate, striking all outer and inner (768) containers and contents, and the Sugatas of the ten directions. Invite all their compassion, blessings, essence, energy, and pure essence, and dissolve them into the body of the wisdom Ḍākinī. From that, countless streams of immortal nectar descend, entering from the Brahma aperture on the crown of my head, filling the entire body. All the accumulations of sins, obscurations, faults, and stains accumulated from beginningless time are completely purified. Think that you are blessed to accomplish the supreme emanation body of the three-fold immortal essence. Finally, offer the outer offerings as before, and offer the inner offerings with Oṃ Āḥ Hūṃ (藏文：ཨོཾ་ཨཱཿཧཱུྃ་). Rainbow body attained, indestructible body, Pure, innate, illusory body, Clear light, great bliss, perfect enjoyment, Sukhāsiddhi, you yourself know. Pray in this way. The visualized guru, the wisdom Ḍākinī, together with the seat and throne, dissolve into light. The body, speech, and mind, which are clear as the deity, dissolve into the guru's body, speech, and mind, inseparably. The four empowerments are obtained on one seat, the four