English
When abiding in the center of the mandala of the body, contemplate the letters of speech. When abiding in the center of the mandala of action, place meaningful colored letters. The sun and moon are blood and semen, said to be the substance of the indestructible mind. When the winds become clear and blissful, from the seed syllables of Āli of the vajra and skull, recite from above and below and separately. The union of vajra and skull, the skull in the secret navel chakra, the vajra is said to be the wheel between the eyebrows. Recite above and below. It is life and effort. The method of generating the wisdom of holding is, then, briefly indicated. Like the continuous flow of a river, like the tightly bound light of a lamp, the yogi is always like that, practiced day and night by the wise. The glorious one thus departs, and thus departs again. Entering into the extensive explanation of this sequence. Here, semen and blood are indistinguishable, like a lamp, observe downwards. Utter the sound Hulu Hulu Hūṃ, doing so, the bindu and light mix, always contemplate the bindu in one's own heart. From stopping the wind and igniting the fierce fire (Tuṃmo), burn and bless. By igniting the fierce fire (Tuṃmo) in the navel, thus burn the five Tathāgatas, also burn the eyes, etc., after burning, the rabbit-holder (moon) drips Haṃ (हं, haṃ, Haṃ). The object to be practiced is like its form, the mouth is below, contemplate all places, in the secret place Laṃ (लं, laṃ, Laṃ), the needle is of fire, one should think that the form enters. Vomit the mixture of blood and semen, trembling and the hair on the head falling out. From the blessing of the heart dissolving into the food, one should destroy the conceptual thoughts of the aggregates. Camphor is the selflessness mother, bliss is the nature of selflessness, that bliss is the great mudra, is the nature of the first vowel, the navel chakra truly abides, called wisdom, observed by all the Buddhas. From the navel or secret place, the fierce fire (Caṇḍālī) ignited by the wind of action, invites the nectar of the Tathāgata like moonlight, by contemplating this, one obtains the four joys, the nine doors are closed, the four wheels are closed, the two doors are opened. In the equipoise of outer and inner, from the two places, one enters the heart. It is the Dharma mudra, and also the wisdom mudra. Then, with the mudra, one makes life effort, also says the second self-blessing.
Chinese
容颜姣好眼眸阔，非长非短饰妙龄，青蓝冰片具足香。金刚部之实无者，随欲天族所为之，或由精进修持故。不染尘垢金刚母，忿怒母及婆罗门女，以方便智慧之仪轨，以彼觉性恒时供。若无别体性皆成就，手印瑜伽即成就。所谓五部之手印，说是解脱之因。此金刚即为安立故，是故说为手印。生母以及姐妹等，瑜伽觉性恒时供。如何不生诸分别，以大精进当依止。母禁蛇盗及窃贼，以及行地火之苦痛。彼之现证即此谓，外女自部善调柔，如是彼性及天形，连同文字如何不分别，如是修习当行之。于金刚前手执持，拥抱亲吻作爱抚，以手分开脐之根，执金刚者极压迫。以金刚莲花之极合，极力策动金刚地，后于彼之安乐中，极力安住金刚萨埵。以金刚缚之结合，极力开始金刚供，于金刚心中极取出，以金刚舌当啖食。彼之广布开示者，以悦意嬉戏而普观，彼后如蜜之柔语，喜悦香气手捧莲，伸展而以彼皆拥抱。贪欲味饮断割量，我亦不知有何变，左右精液极流溢，左方中央金刚界自在母。巴嘎（藏文，梵文天城体，bhaga，梵文罗马拟音，bhaga，女阴）古玛（藏文，梵文天城体，kūrma，梵文罗马拟音，kurma，龟）之中三指头。或又腹中发出悉之声。乃至以舌之钩激起后，由此法界安乐而修持。由彼结合所生之，冰片智者不应舍。何者何者世间成束缚，即以彼彼方便而解脱。为度无间地狱诸有情，彼即智者当修持。勇父瑜伽母众皆，以决定方便俱生智
English
With a beautiful face and wide eyes, Adorned with youth, neither long nor short, With blue-green camphor fragrance. If there is no reality in the Vajra family, It is done by the gods according to their wishes, Or by great practice. The stainless Vajra Mother, The wrathful mother and the Brahmin woman, With the rituals of skillful means and wisdom, Always worship that very awareness. When all the characteristics of non-duality are accomplished, The yoga of mudra will be accomplished. The so-called mudra of the five families, Is said to be the cause of liberation. This Vajra is what is established, Therefore, it is said to be a mudra. The birth-giving mother and sisters, Always worship with yogic awareness. Since there is no separation, One should rely on it with great effort. The secret mother, snakes, thieves, and robbers, And the suffering of earth-goers and fire. The realization of that is this: Thoroughly train the external girl of your own family, And like that very nature and the form of the deity, Together with the letters, how can there be no separation? Thus, practice and act. Holding hands in front of the Vajra, Hugging, kissing, caressing, Separating the root of the navel with hands, The Vajra holder presses hard. With the great union of Vajra and lotus, Greatly stimulate the Vajra ground, Then in that blissful state, Greatly place the Vajrasattva. With the union of Vajra bonds, Greatly begin the Vajra offering, Greatly extract from the Vajra heart, And eat with the Vajra tongue. The one who extensively teaches that, Universally sees with delightful play, and after that, gentle words like honey, The fragrance of joy, stretching out the lotus of the hand, and embracing all with it. Drinking the taste of desire, cutting and measuring, I also do not know what will happen, Left and right seminal fluid greatly flows, the mistress of the Vajra realm, the central place of the left. Three fingers in the center of the bhaga (藏文，梵文天城体，bhaga，梵文罗马拟音，bhaga，女阴) kurma (藏文，梵文天城体，kūrma，梵文罗马拟音，kurma，龟). Or the sound of "sid" comes from the belly. Until the hook of the tongue is stimulated, Then practice this bliss of the Dharma realm. The camphor that arises from that union, The wise should not abandon. Whatever in the world becomes a bond, Is liberated by that very skillful means. For the sake of liberating beings from the Avici hell, That very one should be meditated upon by the wise. All the heroes and yoginis, With definite means, the innate wisdom.
Chinese
嗡。极乐离欲，四刹那之极妙结合中，其后应修第四者。于圆满次第之方面，如是俱生四相。何以故，大乐乃生起之因，是故彼非即是乐。由俱生者之中所生起者，彼即名为俱生。以遍及与遍及之方式，乐即是遍及有情。具足殊胜、边际、离喜与最初者，如暗中之灯火。无有贪欲亦无离贪，不于中脉作意。于此无有方便与智慧，乃真实如是显现。明点之相乃薄伽梵，彼即名为乐欲。此离一与多之过失，较一刹那更殊胜之喜乐，此自之觉性智慧，超越言语道之行境。由具足四刹那，应表示四喜。此乃加持次第之故，如是遍知智慧。超越感官，具足一切感官者，虽无生然具自明觉之行境，智慧方便之自性超越言语，如浓厚之云融入边际。由此生起一切有情，由此亦生起三处，由此遍及一切，不见有情之其他自性。食、饮、倾注，卧、起、思维时，彼即成为先导。地、水、风、火、空，自他觉性之感受，于一切之刹那皆无害。以自他方之分别念，压制本身并非能力。事业手印。或者取出心间安乐之明妃而行。誓言手印。于四轮体验喜乐时，应修习超越形色者，此等于明点聚合中得见。能取所取三明点融入，得见一切事物之自性。其后如河流般修习。与明妃一同现前三种智慧，即成为真实义。于智慧手印亦加上此，而修习真如。见其五相，以彼智慧杀能取与所取后，从彼起立时，八法因无自性故平等，烦恼之蕴与损害
English
Om. Supreme bliss is detachment from desire, and from the excellent union of the four moments, one should then meditate on the fourth. In terms of the completion stage, there are four co-emergent aspects like this. Why? Because great bliss is the cause of arising, therefore it is not the same as bliss itself. That which arises from the co-emergent ones is called co-emergent. By way of pervasion and that which is pervaded, bliss itself pervades beings. Possessing the supreme, the ultimate, detachment from joy, and the first, like a lamp in the darkness. There is no desire, nor is there absence of desire, one does not focus on the central channel. In this, there is no method and no wisdom, it is the appearance of the true reality itself. The aspect of semen is the Bhagavan, that is called the desire for bliss. This, free from the faults of one and many, the supreme joy greater than a single moment, this wisdom of one's own awareness, transcends the sphere of activity of the path of speech. From that which possesses the four moments, the four joys should be represented. This is for the sake of the blessing lineage, such is the all-knowing wisdom. Transcending the senses, possessing all the senses, though unborn, it has the sphere of activity of self-awareness, the nature of wisdom and method transcends speech, like a thick cloud dissolving into the edge. From this, all beings arise. From this, the three places also arise. By this, everything is pervaded, the other nature of beings is not seen. Eating, drinking, pouring, sleeping, rising, and thinking, that becomes the guide. Earth, water, wind, fire, and space, the feeling of awareness of self and other, at every moment, there is no harm to all. By the conceptual thoughts of self and other sides, suppressing oneself is not power. Karma Mudra. Or, taking the delightful consort from the heart and practicing. Samaya Mudra. When experiencing joy and bliss in the four chakras, one should meditate on that which transcends form, these are seen from the union of bindus. When the three bindus of grasper and grasped dissolve, the nature of all things is seen. Then, meditate like a river. Together with the consort, the three wisdoms manifest, and it becomes the ultimate truth. To the Wisdom Mudra also add this, and meditate on Suchness. Seeing its five signs, with that wisdom killing the grasper and the grasped, when rising from that, the eight dharmas are equal because they are without inherent existence, the aggregates of afflictions and harm.
Chinese
一切和，任何善也不损减，获得安乐相续不断，称为获得暖相。由此也生起阳焰等。此智慧于劫或千劫中，也不被蜜蜂、大鼓、兵器、火、雨等所夺，以安乐而平等安住。大印。那些是所取的支分。如是金刚手印中，不退转安乐转为天身。稳固后修习胜义谛，之后行为也如实行持。彼之广说者也当宣说，安乐有实与无实乐，称为金刚萨埵安乐。初如云般而住，成就则如幻化。如睡醒无别，恒常显现如梦。无修亦无修行者，无神亦无咒。从无戏论之自性中，咒与神乃真实安住。如何知之大安乐，安乐智慧安乐方便。此乃普遍生起之乐，胜妙安乐之彼性，为悟安乐故而正等觉。何以身生故说为天。如幻如梦，如中阴有，坛城自身亦如是想。摄略与睡眠法身，显现法之轮。喉间梦受用之，称为轮身。脐间顶至心间，智慧身说为化身。何以意念修道故，一切有情当修习。明智一同串习故，汇集于一切那达之界。身与心乃得成就。如是譬喻光明中乃大乐心醉，与风相连坛城轮修习。孩童之梦与，名为中有之有，智慧之身具相好，不可分割，彼为上师未摄持故名为轮回，彼以上师恩德于喉间转为受用圆满报身。随念。其后如前般入于空性，金刚日落后，结合此
English
And all, without diminishing any virtue, obtaining uninterrupted bliss is called obtaining warmth. From this also arise mirages and the like. This wisdom is not taken away by bees, great drums, weapons, fire, rain, etc., even in a kalpa or a thousand kalpas, and remains equally in bliss. Mahamudra. Those are the limbs of what is to be grasped. Thus, in the Vajra Mudra, unwavering bliss transforms into a divine body. Having become stable, meditate on the ultimate truth, and afterwards, also practice the conduct correctly. The extensive explanation of that should also be explained, bliss is real and unreal bliss, called Vajrasattva bliss. First, it abides like a cloud, and when accomplished, it becomes like an illusion. Like waking from sleep without distinction, it always appears like a dream. There is no meditation and no meditator, no deity and no mantra. From the nature of non-elaboration, mantra and deity truly abide. How to know the great bliss, bliss wisdom bliss means. This is the bliss that arises universally, the very nature of sublime bliss, for the sake of realizing bliss, one becomes perfectly enlightened. Why is it called a deity because the body is born. Like illusion, like dream, like the intermediate existence, the mandala itself is thought of in the same way. Abbreviated and sleeping dharmakaya, manifesting the wheel of dharma. In the throat, the dream enjoyment, called the wheel body. From the navel, the crown of the head to the heart, the wisdom body is said to be the emanation body. Why meditate on the path with the mind, all sentient beings should meditate. Because intelligence is practiced together, it is gathered into the realm of all nadis. Body and mind are accomplished. Thus, in the light of the example, the mind is intoxicated with great bliss, and together with the wind, the mandala wheel is meditated upon. The dreams of children and, called the intermediate existence, the wisdom body is endowed with signs and marks, indivisible, that is called samsara because it is not held by the noble lama, and that, by the grace of the lama, transforms into the complete enjoyment body in the throat. Remembrance. Then, as before, enter into emptiness, after the Vajra sun sets, combine this.