English
It is so. Secondly, the combined practice of the two empowerments: Homage to glorious Vajrasattva. During the conduct, the reversed conduct is that of the heretics. Small conduct is the great conduct of the lower vehicles. Great conduct is the constant union of skillful means and wisdom, as stated in the Guhyasamaja Tantra: In response to the question about the conduct of vidya, all dharmas are non-dual, they are symbols of dual appearance. Therefore, as a sign, it flows in samsara. Do not separate yourself from it. This is the unsurpassed vidya conduct of all Buddhas. Whichever fool abandons it, will not have supreme accomplishment. Thus it is said. Also, as stated in the Essence Tantra: The conduct of equality resides in the center of the vidya. Thus, it resides in the center of the union of the father and mother Buddhas. It is the great conduct of the union of the father and mother Buddhas. The word "mother" in the text refers to the actual establishment of the five mothers. The beautiful mind-mother is the twelve goddesses, which can also be perfected during the union through actual play. First, the right hand holds the vidya, which is the iron hook mother, and the one wrapped around the upper body is the rope mother. The one bound by the mudra is the iron chain mother. The sound that urges with the gesture of union is the bell mother. The coquetry of the attire, which is pleasing, is the Lasya mother. Thus, with beauty, the bodies of the father and mother Buddhas are connected by mudras, connected by speech, and the mind is also connected pleasingly, that is, the body, speech, and mind are connected as Malema. The sound of Hasa is the Ghirtima. Satisfaction with bliss is Dhupema. The scattering of bodhicitta is Pushpema (puṣpe ma, पुष्पे मा). Tasting the flavor, appearing in the dharmakaya is Marmema. The nature of bodhicitta, possessing coolness and warmth in the sky, that is, the gentle one is Drikchabma. Possessing these, the bodies of the father and mother Buddhas and the deities of the arrangement are all pleased, only offering. Thus, in the Eightieth Chapter, it is said: Coquetry and holding, and likewise, with gathering and embracing, for the sake of accomplishing the meaning, not falling from vows and gaining freedom, the melodious sound of bliss shakes the ten directions. Everything is satisfied, protecting the dance and dissolving. Extremely coquettish, the splendor blazes. The wish-fulfilling jewel garland blazes. The melodious sound is pleasing, possessing splendor and blazing. The beautiful form moves, shaking the ten directions. The beautiful goddess blazes in a heap of jewels. The clear light radiates, pervading everything. Nectar
Chinese
寂静清凉温暖吉祥音。如此。内在莲花上安置本尊，内在莲花超越之处，是珍宝佛所居之器。其中心是胜义之中心。那里也有秘密智慧。内在莲花的花蕊上，生起四十二尊咒语本尊，以及坛城。其门处观想红色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。其根处观想蓝色啪特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特）。吽开启门，即是开启金刚脉之门。四十二佛以一种方便安住，在莲花坛城上，菩提心吽中散发，所有本尊都化为光融入吽中，然后吽变成金刚萨埵。向下放出，在女阴的马鞍上勾召。在三传承续部的黑鲁嘎中生起，以颅骨头饰和人皮发冠灌顶。滴定之种子解释和圆满之圆满二者相合，一般来说，瑜伽士要获得法身，如果未获得无分别智慧，则不可能有获得法身之方法。对此，无论从其他途径如何用心，也无法证悟此理。如果获得此密咒之喜乐，则获得自性喜乐，自生之无分别智慧自然生起，不舍弃任何证悟而清净，此乃方便之自性。故称为方便乘。彼有四喜：喜、胜喜、离喜、自性喜。其四种征兆是：身体出汗颤抖，脸色变化，流泪，以及能取所取的念头消失。四处是：喜乐是金刚之根，胜喜是珍宝，离喜之处是顶端，自性喜之处是头顶中心。首先，以圆满功德之明点加持，以知晓其自性为法性，从而知晓生起欲望的四处交汇点，然后进行结合，身体出汗。之后，菩提心之根本心已到达，获得第一个喜乐，在根部将呼吸一半切断并控制，在脐部收紧，即使禅定。菩提心再次返回，在化身轮的两个脉轮中产生。像这样长期学习，一次红色光芒闪耀，脸色
English
The gentle and warm sound of auspiciousness. Thus it is. On the inner lotus, the deities are arranged. The inner lotus, beyond, is the vessel of the precious Buddha. In its center is the heart of ultimate truth. Therein also lies secret wisdom. On the pistil of the inner lotus, generate forty-two mantra deities, along with the mandala. At its gate, meditate on red Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ). At its root, meditate on blue Phaṭ (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Chinese literal meaning: Phaṭ). Hūṃ opens the gate, which is the opening of the vajra channel gate. The forty-two Buddhas abide in one method. On the lotus mandala, bodhicitta emanates into Hūṃ. All the deities dissolve into light and become Hūṃ. Then Hūṃ becomes Vajrasattva. Releasing downwards, it is hooked onto the horse saddle of the vulva. Generating as Heruka in the three-lineage tantra, empowered with a skull crown and a human skin diadem. The explanation of the seed syllables that are dripped and the perfection of perfection are in harmony. In general, for a yogi to attain the Dharmakaya, if one does not find non-conceptual wisdom, there is no way to attain the Dharmakaya. No matter how one applies the mind through other efforts, one will not realize it. If one finds the bliss of this secret mantra's teaching, one will find the bliss of self-nature. The spontaneously arising non-conceptual wisdom will arise forcefully, purifying without abandoning any realization. This is the nature of the method. Therefore, it is called the Vehicle of Method. There are four joys: joy, supreme joy, cessation of joy, and innate joy. Its four signs are: the body sweats and trembles, the complexion changes, tears come, and the memory of grasping and holding diminishes. The four places are: joy is the root of the vajra, supreme joy is the jewel at the tip of the place of cessation, and the place of innate joy is the center of the head. First, bless the complete bindu of qualities, and by knowing its essence as the nature of reality, know the four intersections where desire arises, and then the union causes the body to sweat. Then, when the mind of bodhicitta has reached the root, the first joy is obtained. At the root, cut off and restrain half of the breath. Curl up tightly at the navel, even in samadhi. When the bodhicitta is reversed, it arises in the two chakras of emanation. Having trained in this way for a long time, once a red color appears vividly, and the complexion
Chinese
应当协调一致地受持。那样长期修习也不会立即进入。菩提明点无论大小脱落之后，再次提升至头顶的坛城，是脱落之喜。那三者在菩提心能够安住于头顶坛城之时，喜乐便会生起。没有感受，境与心也什么都不显现。远离一切证悟，心性显现为俱生智，不执着任何事物而安住，那就是不可思议的大智慧。那也只是偶尔发生。之后，串习的时间越来越长，最终日夜相续。因此，灌顶至关重要。又名金刚界自在脉。那就像年轻的药师将毒药转化为药物，又如劫末之火焚烧世界之时，须弥山和四大部洲都会消失一般。贪欲转化为法身不思议的智慧，必须对轻浮和智慧低下之人保密。因此，称为秘密乘。因此，是金刚乘。三种智慧融入大乐之中，金刚萨埵的光明智慧转化为本智。那光明的蕴、界、处全部焚烧，甚至金刚萨埵的身体也融入光明之中，融入到嘛哈苏卡（藏文，梵文天城体，梵文罗马拟音，Mahāsukha，大乐）之中。嘛哈苏卡（藏文，梵文天城体，梵文罗马拟音，Mahāsukha，大乐）本身就是法性的光明。观修无自性，远离一切边，是国王加冕的灌顶，是超越智慧上师之地的灌顶。会供之时，迎请佛母，宝瓶作为头饰，授予宝冠、花鬘、谛听修持的灌顶。给予佛母秘密灌顶的等持相应，无需言语。佛母也应向上师供养。智慧精华的安乐，不是嘛哈苏卡（藏文，梵文天城体，梵文罗马拟音，Mahāsukha，大乐）的八种会供，那是如是之智。光明具有各种颜色，具备一切智慧，无法用任何名称来形容，是太阳的精华。方便手印是右手的指头，从肚脐向下三指之处，一指是究竟的肚脐，是父佛母二者的如来宝容器。从那向下四指，是火的方位。扬（藏文，梵文天城体，梵文罗马拟音，yam，风）红色是本就存在于宫殿之中的。
English
It should be harmoniously held. Then, entering through long-term practice will not be immediate. After the bodhi-bindu, regardless of size, falls out, raising it back to the mandala of the crown is the joy of falling. When those three, the bodhicitta, can be held in the mandala of the crown, joy arises. There is no sensation, and no object or mind appears. Separated from all realizations, the mind itself is clear as co-emergent wisdom, abiding without clinging to anything, that is called the great wisdom of non-conceptualization. That also happens only occasionally. Then, as the practice becomes longer and longer, eventually it will be continuous day and night. Therefore, empowerment is crucial. It is also called the Vajradhatu-Isvara nadi. That is like a young physician turning poison into medicine, and like when the fire at the end of an eon burns the world, Mount Meru and the four continents will disappear. Desire itself transforming into the Dharmakaya, the non-conceptual wisdom, must be kept secret from the frivolous and those of low intelligence. Therefore, it is called the Secret Vehicle. Therefore, it is the Vajra Vehicle. The three knowledges merging into great bliss, the light knowledge of Vajrasattva transforms into wisdom. Burning all the aggregates, elements, and sources of that light, even the body of Vajrasattva dissolves into light, merging into Mahasukha (藏文，梵文天城体，梵文罗马拟音，Mahāsukha，great bliss). Mahasukha (藏文，梵文天城体，梵文罗马拟音，Mahāsukha，great bliss) itself is the clear light of Dharmata. Meditating on no-self-nature, separated from all extremes, is the empowerment of the universal coronation of the king, it is the empowerment that surpasses the ground of the wisdom guru. At the time of the tsok offering, invite the consort, the vase as a head ornament, bestow the crown, garland, and the empowerment of listening and practicing. The samadhi corresponding to the secret empowerment given to the consort, no words are needed. The consort should also offer to the guru. The bliss of the essence of wisdom, which is not any of the eight tsoks of Mahasukha (藏文，梵文天城体，梵文罗马拟音，Mahāsukha，great bliss), is the wisdom of Suchness. The light has various colors, possessing all wisdom, it cannot be described by any name, it is called the essence of the sun. The skillful means mudra is the finger of the right hand, three fingers below the navel, one finger is the ultimate navel, it is the precious container of the Buddhas of both father and mother. Four fingers down from there is the realm of fire. Yam (藏文，梵文天城体，梵文罗马拟音，yam，wind) red is inherently present in the palace.
Chinese
哦！进入大乐之法是：首先，通过多次收紧，热量被激发。从यं（藏文，梵文天城体，yam，汉语字面意思：扬）中点燃风之火。火燃烧幻化之轮。它的光芒向上升起。享乐之轮旋转三次后，休息，从上颚的孔穴出来，到达眉间。然后到达左耳。然后向上进入顶轮梵穴，进入大脑。通过热量，大脑迎请法身。如之前的路径一样。降下智慧，第二个轮子被激发。真实意义的脐轮中心。然后从路径中扩展。像这样，通过多次发生，获得喜悦。瞬间做到被称为点燃拙火。在二月，有拉拉玛和拉萨玛，它们非常微细。在这两者之间，在像阿瓦杜提卡柱子一样的内部，观想少许白色。被称为“单身”的两者，在那里培养明点，观想自己像四指一样在真实意义的地上。像这样有三种方法。心中有红莲花。在四个花瓣上，有心的四个元素。在四个空行母中生起，身色、手印与种姓相符。在没有空行母的莲花中心，观想日月交合之间的明点，从月亮的孔穴中观看。日月和明点之前也有，但在一个显现中，日月莲花什么也没有。大乐如少许白色，如酥油般，如果凝视，什么也看不见。那是任何智慧的象征。因为不可见，所以专注于显现但无自性的事物。在一个显现中，观想如上师般的大乐，并鼓励它。通过光芒的照射，净化三门，变成智慧之光。在中心，像之前的明点一样观想，如果产生喜悦，燃烧所有三个光芒的界，观想成智慧明点，这是快速的方法。圆满的圆满是从行为中产生的，之前已经说过了。阿是不生，知道母亲的三个门本来就不生，存在于法性中，例如，就像在虚空中产生欲望没有基础一样，然后与母亲交合。三种姿势是：拥抱、移动和用多种方法产生性高潮。不需要努力获得佛的功德，因为因果之法全部圆满。