English
Those who travel in the sky are Dakinis, those who travel underground are singers and the like, those who travel on the earth are human women and the like, and Yaksha women and Vidyadhara women and the like, all three are Dakinis. Outwardly, they travel in each of the twenty-four realms, and inwardly, they dissolve into their respective channels, elements, and winds. The mantra for this is: For example, the messenger women of the sky-faring Dakinis, such as goddesses, bestow the accomplishments of mudras in the four places such as the mountain of Purnagiri, and they have great power to dissolve the winds in the crown of the head of yogis and the like. Among them, the goddess is the supreme Bindu Mother and the like, the Yaksha woman is like the Wealth Stream Mother, and the Vidyadhara girl is like the Obstacle-Repelling Mother and the like, these are all mothers. Secondly, the Coemergent Mother, when joined together, can accomplish the supreme siddhi even in one day. This is because the power of the mudra arising from practice draws in bliss and emptiness. By this, the elements and winds are stopped, and the gatherings of mantra-born and the like are gradually obtained. First, the supreme siddhi is seen on the path of seeing, and when the supreme is ultimately joined with the Buddha, it is necessary for the field-born to urge the union with the coemergent. Therefore, in generating the wisdom of bliss and emptiness, there is a power that cannot be compared with anything else, so it can be accomplished in just one day. Thirdly, the initiators are the Buddhas who have passed away and the mothers who have passed away, as well as Bodhisattvas and Bodhisattva mothers such as Earth Heart and Form Vajra Mother, and wrathful deities and goddesses, all of whom appear in a single moment to fill the entire sky without interruption, bestowing initiations, offerings, and teachings. At the time of attaining the path of seeing, it is the Nirmanakaya, and at the stage of continuity, it is receiving initiation in the mandala of the Sambhogakaya, and at the time of the actual practice of the completion stage, the initiation of the lama is the most important. As it is said in the Kalachakra: Wrathful Buddhas and goddesses, and the certain Corpse Vajra Mother and the like, as well as Earth Heart and the like, with extremely joyful minds, at the time of the yogi's accomplishment, will appear manifestly in the sky. The desired accomplishments of that, will appear at dawn and midnight of the hare's day. Jewels or showers of flowers, through the union of excellent times, will fall upon the earth. Thus it is said, and it is easy to understand. Fourth
English
The second is that the karma mudra and the mind mudra of the daughter of a singer, etc., also exist in the first two stages. In the third stage, one relies solely on the karma mudra and the three mahamudras of with-form and without-form. Therefore, the bliss derived from the dharma-arising bhaga of the first two mudras, together with the coemergent king of mahamudra, Political body of dharma, Hadiva himself enjoys. The fifth is that the nature of non-elaboration, which is equal in taste to the sky, is the definitive meaning of Vajrasattva Vajra Ekaki, which is one in taste with the bliss and joy of the mind. Before that, everything is also the meaning of the secret instruction. The teacher should teach: Meditate without any intention of the three wheels. The fourth is someone who is bound by the utensils of the house and temple, that is, the monastery, and by the many attendants, for the sake of relatives and friends, and for showing high and low status, and who is bound by the actions of oneself and others who are working hard. A brave, resolute, outspoken person with keen and kind intelligence who can remember words and analyze meanings, such a person, although possessing arrogance that makes him look great, is lost from the essence of meaning and is a perverse wisdom. It is said that the insignificant one is independent of enjoyment and action, and especially seeks greatness in oneself, that is, clinging to oneself and clinging to form. Do not even seek greatness with consciousness for the sake of enlightenment. When practicing the path, do not cling to form for any action. How much more so for cherishing oneself? Therefore, it is better to abandon oneself as one pleases than to strive for oneself. Here, not relying on or clinging to place, body, enjoyment, etc., is the insignificant one, and not clinging to form for oneself and others, without intention, is the great independent one. For both, the actions of body, speech, and mind are not dependent, and enjoyment is not dependent, for a total of six sixes. Therefore, the place Is regarded as supreme, now the position of leader has been obtained, the position of scholar and the position of king have been obtained, only the reliance of the mind has been obtained, etc., and the body is regarded as supreme, now it is the human body, which is superior to cattle, etc., and there is a special distinction between place and body.
Chinese
如果放弃，漫不经心地放置，那就太好了，因为这成为了证悟空性的最佳方法。如是说：无明昏暗所蒙蔽，除此眼药更有何？如是，那么三门的一切受用都应无执着地享用。执着是束缚的名称。第五是：观修一切显现与根本分离的安乐，持续不断，从而获得智慧永不间断的佛果。如何是离根呢？对于所取能取的显现，不观察到与之亲近的因以及共同作用的缘起的自性，因此心的体性被缘起所转变，变化不依赖。心的体性，认识到舍弃自性即是认识自性。对此，离根的意义是这样的。经中也说，这是在《般若波罗蜜多经》中也讲过的。如是说： कौशिका (梵文天城体，kauśika，梵文罗马拟音，憍尸迦)，对于此，般若波罗蜜多的意义是这样的。般若波罗蜜多不是二取，不是无二取，不是相，不是无相，不是取，不是舍，不是减，不是增，不是一切烦恼，不是清净，不是生，不是灭，不是执取，不是不执取，不是取，不是舍，不是住，不是不住，不是真实，不是虚妄，不是有，不是无，不是混合，不是不混合，不是缘起，不是无缘起，不是法，不是非法，不是如是，不是不如是，不观察真实的边际，不是不真实的边际。如是说。二取是指境和有境的差别显现和执着。无二取是指执着为一。这也不是指普通的显现，而是指有境的心和境空性，不是认识为一和异。不是执着于相，业不是认为应该取和应该做，异熟不是认为应该舍弃。即使在凡夫的时候，也不是认为烦恼应该减少，没有自性，圣者的时候，也不是认为清净应该增加。
English
If you abandon it and leave it carelessly, that would be excellent, because it becomes the supreme method for realizing emptiness. As it is said: What other eye medicine is there for those blinded by the dimness of ignorance? Thus, all enjoyments of the three doors should be utilized without attachment. Attachment is the name for bondage. The fifth is: By meditating continuously on the bliss that is separate from the root of all appearances, one should attain the Buddha, whose wisdom is always uninterrupted. How is it rootless? Because the nature of the cause that closely takes all appearances of grasping and being grasped, and the conditions that act together, are not observed, therefore the nature of the mind is transformed by conditions, and the change is not dependent. The nature of the mind, recognizing that abandoning self-nature is recognizing self. The meaning of rootlessness is like this. It is said that it is also taught in the Sutra of the Perfection of Wisdom. As it is said: Kauśika (कौशिका，kauśika，Kauśika), for this, the meaning of the Perfection of Wisdom is this. The Perfection of Wisdom is not duality, not non-duality, not sign, not signlessness, not taking, not abandoning, not decreasing, not increasing, not all afflictions, not purification, not birth, not cessation, not grasping, not non-grasping, not taking, not abandoning, not abiding, not non-abiding, not true, not false, not having, not not having, not mixing, not not mixing, not dependent arising, not non-dependent arising, not dharma, not non-dharma, not suchness, not non-suchness, not observing the true limit, not the untrue limit. Thus it is said. Duality refers to the appearance and grasping of the difference between the object and the subject. Non-duality refers to clinging to one. This does not refer to ordinary appearances, but to the mind of the subject and the emptiness of the object, not recognizing them as one and different. Not clinging to signs, actions are not considered to be taken and done, and the ripening is not considered to be abandoned. Even in the time of ordinary beings, it is not considered that afflictions should be reduced, without self-nature, and in the time of noble ones, it is not considered that purification should be increased.