English
Thinking that the broken vows are purified. Light rays from the secret place of the Dakini (780) dissolve into one's own heart, thinking that sins and obscurations are purified. Do not recite the three Oṃs. Let go of the thoughts of illusion and dreams. In the three places of the upper part of the mandala, visualize Oṃ (Tibetan: ཨོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal meaning: Oṃ) white on the forehead, Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal meaning: Āḥ) red on the throat, and Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुँ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) blue on the heart. Radiate three colors of light, striking all the Buddhas and Bodhisattvas. From the heart, which generates supreme bliss, offer the outer, inner, and secret offerings. From these three, offer the outer, inner, and secret offerings. Gather all the qualities of their bodies. Dissolve into Oṃ. Dissolve into the speech's Āḥ... Dissolve into the mind's Hūṃ. By praying to them with the mind, they intertwine with each other. Emerging from the lotus Dakini, the light dissolves into one's own three places separately, purifying sins and obscurations, and remaining in non-thought (781). In the three places of the Lord of the left mandala, visualize the three Oṃs, Āḥs, and Hūṃs in white, red, and blue. From them, light rays radiate, gathering the qualities of body, speech, and mind of all the Buddhas and Bodhisattvas, dissolving into the three places of the Lord. From the three places of the Lord, three colors of light emerge from the three Oṃs, Āḥs, and Hūṃs, dissolving into the white Oṃ on one's own forehead. Similarly, the red Āḥ dissolves into the throat, and the blue Hūṃ into the heart. White, red, blue. The three white, red, and blue dissolve into the three places. Thinking that all the sins and obscurations of body, speech, and mind are purified, do not recite the three Oṃs. Let go of the thoughts of illusion and dreams. Then, on the lotus and moon seat at the crown of the head, visualize the Guru, and offer a strong prayer (782). After that, the white light rays from the brow center of the Guru in front, the secret place of the Dakini, and the white light rays from the secret place of the Dakini above, and the white light rays from the forehead of the Lord, strike one's own crown. Again, the light rays from the secret place of the Dakini of the Guru's throat on the right, and the red light rays of the Āḥ syllable of the Lord's throat, strike one's own throat. Again, the light rays from the secret place of the Dakini of the Guru's heart on the right, and the light rays of the Hūṃ of the Lord's heart on the left, and...
Chinese
上面的空行母的蓝色、白色、红色光芒，落在自己的心间，身体、语言、意念的三种罪障、疾病、邪魔全部从粪道、尿道向下，发出努汝汝的声音而清净，观想身体的本尊（783）身光变得明亮。放下如幻如梦的念头，念诵三遍嗡。左手拿着嘎巴拉碗，右手拿着，在其上，从यं（藏文，梵文天城体，yam，风）产生风，从रं（藏文，梵文天城体，ram，火）产生火，从कं（藏文，梵文天城体，kam，人头）产生人头的三脚架，在其上，从आः（藏文，梵文天城体，ah，啊）产生外面白色里面红色的颅骨碗，观想其中充满五肉五甘露。从यं（藏文，梵文天城体，yam，风）产生风摇动，从रं（藏文，梵文天城体，ram，火）产生火燃烧，颅骨碗中的物质沸腾，念诵三遍嗡、阿、吽，变成誓言甘露。念诵两遍，变成智慧甘露。念诵三遍，观想誓言者和智慧者无二无别。将其供养给根本上师和传承上师们。然后在嗡三遍的结尾，（784）念诵嗡、阿、吽，观想空行母被无数的空行眷属围绕，舌头是金刚杵形状的管子，插入后发出吸溜吸溜的声音享用而供养。给护法供养自己的咒语，给六道众生供养白色的阿。然后进行赞颂和朵玛供养。然后空行母来到自己头顶一箭之上的高度。从秘密处降下红色菩提心到自己的头顶，进入腹中，观想疾病、邪魔、罪障全部清净。念诵三遍嗡，放下如幻如梦的念头。空行三摇修法完毕。吉祥！愿安好！ 玛哈穆扎。 （785）大手印嘎乌玛金刚句。内古玛大手印口耳传承。印度语：玛哈穆扎。藏语：大手印。顶礼俱生大手印。大乐任运无为。报身金刚持尊前。听闻无生自声。庸常意识诶玛霍。前行自住三种相。四实四过自解脱。究竟四身自显现。于寂静处以自地镇伏之手印。四节与脉及唇放松乃身之自住。唇离造作且离言说是语之自住。心眼之观空性
English
The blue, white, and red rays of light from the Dakini above strike one's heart, causing all sins, obscurations, diseases, and evil influences of body, speech, and mind to flow downwards from the excretory and urinary passages, dissolving with a "nuru ru ru" sound, becoming purified. Visualize the deity's (783) body light becoming clear. Release the thoughts of illusion and dream. Recite Om three times. Hold the kapala bowl with the left hand and the right hand, and on top of it, from Yaṃ (藏文，梵文天城体，yam，Wind) arises wind, from Raṃ (藏文，梵文天城体，ram，Fire) arises fire, from Kaṃ (藏文，梵文天城体，kam，Head) arises a tripod of human heads, and on top of that, from Āḥ (藏文，梵文天城体，ah，Ah) arises a skull cup, white on the outside and red on the inside, visualized as being filled with the five meats and five amritas. From Yaṃ (藏文，梵文天城体，yam，Wind) arises wind that stirs, from Raṃ (藏文，梵文天城体，ram，Fire) arises fire that blazes, and the substances in the skull cup boil. By reciting Om Ah Hum three times, it becomes the nectar of samaya. By reciting it twice, it becomes the nectar of wisdom. By reciting it three times, visualize the samaya being and the wisdom being as inseparable. Offer it to the root and lineage lamas. Then, at the end of the three Oms, (784) recite Om Ah Hum, visualizing the Dakini, surrounded by countless hosts of Dakinis, with a vajra-shaped tube on her tongue, inserting it and sipping with a "sipsip" sound, enjoying and offering. Offer the protector deities their own mantras, and offer the six realms of beings a white A. Then perform praises and torma offerings. Then the Dakini comes to a height of an arrow's length above one's crown. From the secret place, red bodhicitta descends to one's crown and enters the abdomen, visualizing all diseases, evil influences, and obscurations being purified. Recite Om three times, and release the thoughts of illusion and dream. The Three Dakini Shaking practice is complete. Mangalam! Bhavantu! (785) The Vajra Verses of the Great Seal Gau Ma. The Oral Transmission of Niguma's Great Seal is present. In Sanskrit: Mahamudra. In Tibetan: Chagchen (Great Seal). Homage to the Coemergent Great Seal. Great Bliss Spontaneously Accomplished, Uncreated. Before the Sambhogakaya Vajradhara. These words of unborn self-sound were heard. Ordinary awareness, Emaho! Three aspects of preliminary self-abiding. Four realities and four faults are self-liberated. Ultimately, the four kayas self-arise. In solitude, with the mudra of subduing one's own ground. Relaxing the four joints, veins, and lips is the self-abiding of the body. Lips free from effort and speech free from expression is the self-abiding of speech. The mind's gaze is emptiness.