English
When knowing the Wisdom Mother, embrace her waist from top to bottom, tightly embrace her waist with your hands, and pinch her waist with your nails. Doing this will generate pleasure. When uniting through the gates of the senses, the mind should be focused on this. Then, learn the movements of the lower body, with the vajra (Tibetan, Devanagari: वज्र, Romanized Sanskrit: vajra, literal meaning: diamond) and the lotus (Tibetan, Devanagari: पद्म, Romanized Sanskrit: padma, literal meaning: lotus) touching each other. Gradually doing this will cause the pleasure to increase more and more. If this is still not enough and no generation occurs, then unite through the gates of the senses. The secret of wisdom should be sharp, and the mouth of the vajra should be large, so that it can smoothly enter the interior. The secret veins in the holes are small, and when pleasure increases, day and night will come. When the hand rubs the secret veins, lie supine, and in the vagina, insert something one finger long, and at the kidneys, insert a silk penis sheath. Wrap the secret place with fat, and insert it into the mouth of the outer shell. In this way, all the veins of the outer gate will come. When the mouth becomes swollen, shake the root of the lotus, insert it into the curved vajra vase, and let it unite in this way inside. Just as the vajra enters the interior, pull the outside one to the outside. Then shake and move, do it slowly, and be careful in your actions. If the pleasure is unbearable, stop shaking and moving. If the pleasure is small, shake and move. If you do this, the mind will focus on the pleasure. If the secret veins are very long, stretch your waist and unite. If the secret veins are weak and bent, perform the union of the Garuda soaring. Place the two feet of the Wisdom Mother on the man's two shoulders, insert the vajra and move it, and striking the veins will generate pleasure. If it bends to the right, unite from the left. If it bends forward, unite from behind. If you cannot find the veins, suppress the upper breath and stimulate the lower breath, maintain the mind, and move slowly. After pleasure arises, stop moving. If it is small, increase it little by little. When the pleasure reaches its peak, stop shaking. Just doing this can generate pleasure, and avoid obscene acts and the like. Measure with smell, and embrace moderately. The fault of watching, the sound should also be repeated. Watching should be broad, and only remembrance. If remembrance alone can reach the peak, make moaning sounds, and when pleasure fills the mind, everything seen is seen as pleasure. When the wisdom of pleasure is filled, self-born wisdom naturally
Chinese
领悟生起。这样说了。从《窍诀杂集轮续》的后部来说，是专注智慧于安乐的章节，即第三（章）。 此后，吉祥喜金刚对妙吉祥友等眷属们说道： 根器低劣之人， 应当修习身相。 在我面前的虚空中， 以任何方式投射。 勇士金刚任何颜色， 或遍照如来也行。 任何你喜欢的本尊身相， 白色或黄色或红色也行。 颜色鲜明而闪耀， 上半身穿白色丝绸顶髻帽， 下半身穿粗布裙。 金刚铃的法器， 或者你自己的任何法器。 安住在座上，清晰地观修。 或者自己也这样观修。 不要放过它，延长观修时间， 折磨和约束意识， 清晰地专注并努力。 不清晰时，有六种方便窍诀， 结合情况而应用。 这样心若能抓住， 变得稳固的暖相， 如果通过观修变得清晰， 没有其他征兆的分别念， 就安住在无分别念中。 或者，任何你喜欢的， 坛城主尊和眷属众， 以及轮的任何部分。 一个或多个，任何你喜欢的， 专注并修习，与之前相同。 或者，从经文中出现的， 所有相、标志、身相， 真实显现和不显现的， 任何你喜欢的都可以修习。 这样说了。从《窍诀杂集轮续》的后部来说，是于相、标志、身相上专注智慧的章节，即第四（章）。 此后，导师吉祥喜金刚对妙吉祥友等眷属们这样说道： 智慧低劣、知识浅薄之人， 应当修习字母。 四十二个字母中， 先看哪个适合，然后观修。 或者在自己的心间， 清晰地观修一个“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）。 不要放过它，延长观修时间， 变得稳固的暖相， 内外分别念不散乱， 如果字母实体变得清晰， 就安住在无分别念中。 或者，对于有意义的字母， 这样清晰地观修。 ཧཱུྂ（藏文：ཧཱུྂ，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）是蓝色。 观想从呼吸的鼻孔呼出。 它也清晰地显现为大乐。 ཨོྂ（藏文：ཨོྂ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）是白色。
English
Understanding arises. Thus it was said. From the latter part of the Tantra of the Collection of Various Instructions Wheel, it is the chapter on focusing awareness on bliss, which is the third. Then, Garab Dorje spoke to the assembly including Manjushrimitra: For individuals with inferior faculties, Instructions should be given on the form. In the sky in front of me, Project in any way. Vajra heroes of any color, Or even Vairochana. Whatever form of the deity you prefer, White, yellow, or red is fine. With clear and radiant colors, The upper body wearing a white silk headdress, The lower body wearing a coarse cloth skirt. The hand implements of vajra and bell, Or whatever your own hand implements are. Meditate clearly, seated on a seat. Or meditate on yourself in that way. Without letting go of that clarity, prolong the time, Torturing and restraining the mind, Focus clearly and diligently. If it is not clear, there are six expedient instructions, Apply and release them according to the situation. If the mind is thus captured, The warmth that has become stable, If it becomes clear through meditation, Without other signs of conceptual thought, Settle into non-conceptual thought. Or, whatever you prefer, The main mandala deity and the retinue, And whatever parts of the wheel you like. One or many, whatever you prefer, Focus and practice, the same as before. Or, whatever comes from the texts, All the signs, marks, and forms, Whether actually appearing or not appearing, Whatever you prefer, practice. Thus it was said. From the latter part of the Tantra of the Collection of Various Instructions Wheel, it is the chapter on focusing awareness on signs, marks, and forms, which is the fourth. Then, the teacher Garab Dorje spoke thus to the assembly including Manjushrimitra: For those with poor intellect and little wisdom, Instructions should be given on letters. Among the forty-two letters, First see which one suits you, then meditate. Or in your own heart, Clearly meditate on the single letter "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A). Without letting go of that, prolong the time, The warmth that has become stable, Without the distraction of inner and outer thoughts, If the letter's essence becomes clear, Settle into non-conceptual thought. Or, for meaningful letters, Meditate clearly in this way. HŪṂ (Tibetan: ཧཱུྂ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) is one blue color. Imagine it coming out from the nostrils of breath. It also clearly appears as great bliss. OṂ (Tibetan: ཨོྂ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) is one white color.
Chinese
呼吸入内的鼻端修习禅定，那也要清楚地观想为安乐之相。或者，像这样清楚地观想：在心间有四瓣莲花，其花蕊上有阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字。光芒四射，聚集，并清楚地观想为安乐。在没有抓住心之前，要专注；抓住之后，就不要思索，要用于实义。或者，对于自己喜欢的，身语意的种子字，或者印度、中国的文字，四十二种差别，真实地清楚观想，并铭记于心。不舍弃，心专注，自然就会生起自生智慧。如是说。出自《窍诀杂集轮续》外续，是心住于语文字品第五。 然后，导师嘎饶多吉说道，对妙吉祥友等眷属们这样开示： “恶慧浅智者，欲将任运义，应用于心之生，不定也。 乐与苦，舍与平等，不顺品与善恶，顺品内外对境，五根与境时，生处境中任何显，依之智慧能生起。 不善十与无间五，五毒三毒分别聚，善与不善之对境，依之智慧能生起。 五欲与五饰，十善彼岸十，四无量与四事业，与法相符之对境，依之智慧能生起。 凡夫之行境，总之外道常断见，孩童之行境不定也，身语意三门之，任何适宜之对境，随顺所喜而专注，不舍长时而明观，获得稳固而生智慧。 若无定解不明观，共同方便之六诀，当如是宣说而生起，因此自生智慧将生。” 如是说。出自《窍诀杂集轮续》外续，是于六聚境中系念品第六。 然后导师嘎饶多吉，对妙吉祥友等眷属们这样开示： “于有相瑜伽中，总过失与别过失，沉掉勤作与不
English
Meditate on the tip of the nose as it breathes in. Clearly visualize that as a state of bliss. Or, visualize it clearly like this: In the heart, there is a four-petaled lotus, with the seed syllable A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) on its stamen. Radiate, gather, and clearly visualize it as bliss. Until the mind is grasped, focus on it; once grasped, do not think, but apply it to the true meaning. Or, for whatever you yourself prefer, the seed syllables of body, speech, and mind, or the letters of India and China, the forty-two distinctions, clearly visualize them in reality and fix them in your mind. If you do not let go and your mind is focused, spontaneous wisdom will arise from its own power. Thus it was said. From the Outer Tantra of the Miscellaneous Instructions Wheel Tantra, this is the fifth chapter, "Holding the Mind on Speech Syllables." Then, the teacher Garab Dorje said, speaking to the retinue of Manjushrimitra and others: "Those of poor intelligence and small wisdom, wishing to apply the spontaneously accomplished meaning, the arising of mind is uncertain. Joy and sorrow, abandonment and equanimity, unfavorable factors and virtue and vice, favorable factors, inner and outer objects, the five senses and objects and times, whatever arises in the realm of the sense bases, relying on them, wisdom can arise. The ten non-virtues and the five without interval, the five poisons, the three poisons, the aggregates of thoughts, the objects of virtue and non-virtue, relying on them, wisdom can arise. The five objects of desire and the five ornaments, the ten virtues, the ten perfections, the four immeasurables and the four activities, the objects that accord with the Dharma, relying on them, wisdom can arise. The conduct of ordinary beings, in short, the eternalism and nihilism of non-Buddhists, the uncertain conduct of children, whatever of the three doors of body, speech, and mind, whatever object is suitable and pleasing, focusing on it, without abandoning it, prolonging it, and clearly meditating, by gaining stability, wisdom will arise. If the samadhi is not clear and there is no generation, the six common methods of instruction, will be taught as they arise. Therefore, self-arisen wisdom will arise." Thus it was said. From the Outer Tantra of the Miscellaneous Instructions Wheel Tantra, this is the sixth chapter, "Focusing on the Objects of the Six Aggregates." Then the teacher Garab Dorje, speaking to the retinue of Manjushrimitra and others, said: "In the yoga of meditating on signs, the general faults and the particular faults, lethargy and excitement, effort and non-