English
At this time, the Chakrasamvara is white and blue, holding a vajra and bell, embracing the consort, adorned with precious bone ornaments. The supreme consort, Vajravarahi, is red in color, holding a curved knife and skull cup, embracing the father. In the eastern petal is the Dakini, white; in the north is Lama, green; in the west is Dumkye, red; in the south is Rupavati, yellow. Holding a curved knife, skull cup, and khatvanga, with the right leg extended, residing in a dancing posture on a corpse seat (82), adorned with bone ornaments and jewels, residing in the center of flames. The three syllables at the three places radiate light, inviting the wisdom being of the same form to merge. Again, invite the five families, bestow empowerment, and the lords of each family adorn the head with the five families. Thus, make it clear. I beseech all the Tathagatas to fully empower me. Three times. After the supplication, from the forehead of the main deity, etc., until the light dissolves into oneself, proceed as before. The main part is: oneself and all that appears as form, appear as Chakrasamvara Vajrayogini, appearing as a body without inherent existence. Offer with the mind. If the visualization is not clear, one can recite any suitable offering words. Visualize the Yidam deity (83), and everyone loudly recites the mantra. All sounds are the self-sound of the mantra, and the mind's thoughts are like illusions and dreams. The deity, mantra, self-mind, and mind-essence are free from elaboration. With such faith, recite the seven-syllable mantra to perform the main part of the session. The subsequent part is: the Lama on the crown of the head, oneself as the Yidam deity, speech as recitation, food and drink as nectar, thoughts as illusion, the Dharma protectors in front, always inseparable, practice the six yogas. Third, transforming illusion into the path: all appearances are one's own mind, and that mind is only illusion and dream. The six aggregates of form, sound, smell, taste, touch, and dharma, whatever good or bad arises on the six senses, without obstructing the appearance and without engaging in grasping, look at its essence and rest in the state of clarity and emptiness. The four golden dharmas, the flower Dakini, white (84) red, the meditation and recitation are clearly indicated separately. At this time, it is appropriate to give the visualization guidance for the transference of consciousness, so the preliminary practices are as usual, with the special feature of visualizing red. Oneself is transformed into the body of Chakrasamvara, in the navel is the white A, the wind and mind inseparable, on the crown of the head is Vajrayogini, red, with three eyes and hair disheveled.
Chinese
身着上衣。青春的腿和生殖器、乳头丰满。右手以金刚橛作威吓印，左手从头盖骨血的乐流上方送入口中。臂弯里有方便自性的卡杖嘎。手持五印和头颅念珠。微笑而愤怒，双足置于自己的肩膀上。从秘密处的莲花梵穴相交合之处，阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）几乎要飞起，因此向上看，看到它，想要去的欲望强烈生起。(85)这样阐明，或者作殊胜祈请。如果喜欢，也可以念诵至尊仁波切的这个加持之语：与具名上师仁钦无二无别的至尊空行母啊，弟子以虔诚的敬畏祈祷，现在请加持，请阻挡六道轮回之门，请消除中阴的错乱显现，请引导解脱的道路，请降下加持的甘霖，请与法性之义相合。时机已到，慈悲者啊！在您法性的坛城中，请将我等无垢的觉性融入，愿以不离平等性的虔诚，行于道位。像这样祈祷。特别是，请至尊金刚瑜伽母(86)将我带到清净的空行刹土。这样猛烈祈祷。从心中发出白色光芒，笔直向上。触及阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）向上猛拉。从梵穴生殖器出去到达心间。伴随着“托”的声音，瑜伽母本尊，从空中越来越高，前往空行净土。那也像彩虹一样消失，变得不可见。像这样重复七次。像从空中涌出云朵一样，瑜伽母，从道路上下来，双足放在肩膀上，从心中，自心阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）出现，到达脐间。再次像上面一样念诵祈请等。结束一座后，放下阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。瑜伽母也化光融入头顶。头顶变得坚硬，成为金刚自性。空行白色的颇瓦法，口耳传承的二种范本，虽然不应口头宣说，但是祈请的仪轨等，只要像刚才所说的那样转述就可以了。黄金法第五法，不死自解脱中，首先，特别的前行是：所谓死亡，就是这个身体或心。异熟身是无情物。ོ་ས་和石头一样。 习气之身也如梦境和死梦。 只是假名为“死”，实则未成。 莲日怖畏时，座上自己的心， 轮涅总持，湛蓝三眼者， 发髻半月，金刚为饰， 忿怒微笑，头鬘骨饰严， 金刚铃杵拥抱明妃，虎皮裙解脱。 具足九姿态，右伸展势而住。 猪面母红色，三眼(88)发散乱， 青春正盛，干颅鬘珠串， 五印严饰，持钺刀颅器而拥抱。 智慧火燃，中住于顶轮。 四圆座上，根本上师住。 如是清晰观想而祈请。神之显现极清晰，父亲的， 顶髻发际，蓝色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字极清晰的， 光芒次第生，眉间喉咙和， 心间脐间，密处脚底以上， 如玻璃遇阳光般，清晰透亮。 再次吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字以蓝光从梵穴， 进入至脚底以上，通透清亮， 极明神身，光团灿烂耀眼。 如是父亲以外内净化。父亲的位置是母亲和，蓝色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的位置是榜（藏文：པཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：榜）字。 光红色而红亮，如是(89)转变而母亲以外内净化。 形状和装饰等，清晰不杂圆满， 空性而自性不成双运身， 自心显现为本尊，如梦境显现般， 不成真实，离去来住。 心乃三世诸佛所不见。 正行决断四者：因此心性光明空性无有遮蔽， 空性之中死亡全然不成， 成佛仅是名称新得而已， 无有轮回者故轮回不成， 一切皆是自心错觉之显现。 如今决断，占据不死之要地。 后行：如是身心获得不死之确信后， 轮回涅槃任何处皆不迷失， 业(90)惑错觉之顽疾皆消除， 当下即刻三身愿自生！ 如是。这些的教导详细获得后，以教导文为凭证， 意义仔细思维。观修之义不散乱而做，这些偈颂时时语中念诵而清晰观想。 此甚深道修持具福者， 地上遍布一切也， 双
English
Wearing an upper garment. The youthful thighs and genitals, nipples are full. The right hand threatens with a vajra dagger, the left hand sips skull blood from the stream of bliss above. In the crook of the arm is a khatvanga, the nature of skillful means. Holding the five seals and a garland of heads. Smiling and wrathful, placing both feet on one's own shoulders. From the union of the lotus and Brahma aperture in the secret place, the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) is about to fly up, so looking up, seeing it, the desire to go arises strongly. (85) Thus clarifying, or making a special supplication. If you like, you can also recite this blessed speech of the venerable Rinpoche: Inseparable from the venerable Dakini of the sky, the precious lama with the name, the disciple prays with reverence and longing, please bless now, please block the door of the six realms, please dispel the confused appearances of the bardo, please guide the path of liberation, please bestow the rain of blessings, please unite with the meaning of Dharmata. The time has come, compassionate one! In your mandala of Dharmata, please merge our immaculate awareness, may we traverse the paths and bhumis with unwavering devotion from the state of equanimity. Like this. In particular, may the venerable Vajrayogini (86) lead me to the pure realm of the Dakinis. Praying intensely like this. From the heart, a white ray of light emerges, straight upwards. Touching the A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A), it pulls upwards with a jerk. Going out from the Brahma aperture genitals, it reaches the heart. With a "tok" sound, the Yogini deity, rises higher and higher from the sky, and goes to the Dakini pure land. That also disappears like a rainbow, becoming invisible. Repeat this seven times. Like clouds bursting from the sky, the Yogini, descends from the path, placing her feet on the shoulders, from the heart, one's own mind, the A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) arises, reaching the navel. Again, recite the supplication etc. as above. After ending the session, release the A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A). The Yogini also dissolves into light and merges into the crown of the head. The crown of the head becomes hard and solid, becoming the nature of vajra. The transference of the white Dakini, the two examples of the oral transmission, although it should not be spoken aloud, the procedure of the supplication etc., it is enough to repeat what was just said. In the fifth golden Dharma, the Immortal Self-Liberation, first, the special preliminary practice is: What is called death, is this body or mind. The Vipaka body is an inanimate object.
English
Osa is like a stone. The body of habit is also like a dream and a nightmare. It is only nominally called "death," but the meaning is not accomplished. When the lotus sun is feared, one's own mind is on the seat, The wheel of Samvara, blue-green, with three eyes, The braided hair adorned with a half-moon vajra, A wrathful smile, a garland of heads adorned with bone ornaments, Vajra bell embracing the consort, tiger skin loincloth loosened, Endowed with the nine dances, seated in a right-extended posture. The red sow-faced mother, with three eyes (88) and disheveled hair, Youthful and flourishing, with a garland of dry skulls, Adorned with the five seals, embracing while holding a curved knife and skull cup. The fire of wisdom blazes, residing in the center of the crown. On the four-perfection seat, the root guru resides. Thus, visualize clearly and pray. The divine appearance is extremely clear, of the father, At the hairline of the crown, a blue Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽) is very clear, Rays of light emanate in succession, from between the eyebrows, throat, and, Heart, navel, secret place, up to the soles of the feet, Like sunlight hitting glass, clear and transparent. Again, the blue light of Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽) from the Brahma aperture, Entering up to the soles of the feet, transparent and clear, The extremely clear divine body becomes a radiant ball of light. Thus, the father purifies the outer and inner. In the father's place is the mother, and the place of the blue Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽) is the letter Paṃ (Tibetan: པཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Literal Chinese meaning: 榜). The light is red and bright red, thus (89) transforming and the mother purifies the outer and inner. The shape and ornaments, etc., are clear, unmixed, and complete, Emptiness, but the nature is not established, the union body, One's own mind appears as a deity, like the appearance of a dream, Not established as true, free from going, coming, and abiding. The mind is unseen by the Buddhas of the three times. The four decisive main points are: Therefore, the nature of mind is clear, empty, and without obscuration, In emptiness, death is completely unestablished, Becoming a Buddha is only newly obtaining a name, Since there is no one who revolves, samsara is not established, Everything is only the appearance of the delusion of one's own mind. Now decide and seize the stronghold of immortality. Afterward: Thus, having obtained the certainty of the immortal body and mind, Without straying into either samsara or nirvana, Having eliminated all the chronic diseases of karma (90) and affliction, May the three bodies spontaneously arise at this very moment! Thus it is. After receiving detailed instructions on these, take the instruction text as evidence, Think carefully about the meaning. Practice without being distracted from the meaning of meditation, and recite these verses aloud from time to time to visualize clearly. This profound path is practiced by the fortunate, Everything that pervades the earth, Dual