English
The eleventh and twelfth bhumis are practiced with dichotomy. All of these are done with the power of being pervasive, stable, and accomplished. In general, until stability at the crown of the head, both of the first wisdom are needed strongly. And both the channels and bindus here are not coarse, they are merely the appearance of wisdom. The bodhicitta of method and the wheel of wisdom are each used during this period, like the expansion and contraction of light rays. Eighth, the ultimate path of desire, the method of manifesting the twelfth bhumi is: the fruit of bliss from looking at beautiful forms is the first bhumi and the sound of joy; the fruit of hearing is the second bhumi; the fruit of being mindful of bliss from smelling fragrances is the third bhumi; drinking the honey of the mother's lips, the fruit of being mindful of taste is the fourth bhumi; embracing and other external tactile bliss is the fifth bhumi; the coarse bliss obtained from the union of two is the sixth bhumi; the vajra is violently erected, squeezed by the bhaga, touching the hardness is the seventh bhumi; the nectar of the vajra and lotus moistens, the bliss of the water element is the eighth bhumi; heat arises in the secret place and so on, the bliss of the fire element is the ninth bhumi; moving, the bliss of the wind element is the tenth bhumi, the three consciousnesses. <According to the twelve trainings, it is appearance, increase, attainment, and according to the fourteen trainings, the three appearances arise immediately>, that is, the three appearances, appearance, increase, and attainment, are the eleventh bhumi. The twelfth bhumi is Buddhahood. To describe these on the grounds of extreme joy and so on, and to explain the essence as other, is to hide the profound collection of dharmas such as the Ten Bhumi Sutra in a container like a precious jewel. So. Ninth, the way to ascertain the sealing of the mudra at the beginning and end of the path is: having obtained the power of samadhi, even if there is wisdom that does not rely on action mudra, but for the bliss of the completion stage, or the three appearances, or the four joys, or the mind focused on, for the sake of the first karmic person, that is, those who do not combine the generation stage and so on with the common form, if women are abandoned, the wisdom to fully generate the realization of the three appearances and four joys with just one's own body does not exist. Both the initial generation of it and the final attainment of Buddhahood rely on the path of union, therefore the great bliss body of the Buddha is perfectly accomplished. Po. Tenth, the special object of necessary things is separation from ability, that is, the unattained.
Chinese
大金刚上师的殊胜灌顶。那，一旦认识到俱生，心便显现于莲花中，行持供养善逝的仪轨，这没有过失。如是说。火日说：无能的上师灌顶秘密灌顶时，即使不能稳固明点，也是因为需要的缘故。其他时候生起菩提心，成就久远，难以获得。第十一，以女性为主的随欲修法，前行是女性也能通过随欲道获得解脱。尤其是以女性为主时，在修习脉时，用手指、木头和皮革，用轮来唤醒脉。当能够修习随顺四喜时，必须依赖有能力的方便，无能时也有可以修习的时候，按照方便的次第。需要说十六岁以下的男子和六十岁以上的男子不能为了快乐而依赖，这是为了主要让喜欢以大贪欲为道的女性获得解脱。瑜伽母续得以广开。这是因为，不是对于舍弃大贪欲和不能转化为智慧的人，女性也不仅仅与人类女性结合，而是与一切有情众生结合。显示女性最为敏锐，是产生快乐的七十二，是男子所没有的女性的殊胜脉。是说，在二十四脉中，流淌风、血、精液的极其细微的脉缠绕着中脉，分为三类，每类八个，扎入嘴、乳房和秘密处。所有分支在脐部相连，所有末端扎入顶轮。如果完全掌握，没有二十四精脉是中等，只有二十四风脉是最下等，这些脉之间有多有少，脉的支脉越多越好。因此，如果一定要努力进入大贪欲的道，女性迅速获得菩提，就像男子一样，不是那么迅速。第十二，显示出家者修习贪欲道没有过失。
English
The supreme empowerment of the great Vajra master. Na, once the co-emergent is recognized, the mind manifests in the lotus, and performing the ritual of offering to the Sugatas is without fault. Thus it is said. Me'i Nyima says: When an incapable master bestows the secret empowerment, even if he cannot stabilize the bindu, it is because of necessity. At other times, if bodhicitta arises, accomplishment is distant and difficult to obtain. Eleventh, the practice of following desire with women as the main focus, the preliminary is that women can also be liberated through this path of following desire. Especially when the woman herself is the main focus, during the practice of the channels, with fingers, wood, and leather, the channels are awakened with wheels. When one is able to practice the four joys in accordance, one must rely on skillful means, and there are times when it can be practiced even when incapable, according to the order of the means. It is necessary to say that men under sixteen and over sixty should not rely on it for pleasure, this is mainly for the sake of liberating women who like to take great desire as the path. The yogini tantras are widely opened. This is because it is not for those who abandon great desire and cannot transform it into wisdom, and women do not only unite with human women, but with all sentient beings. Showing that women are the most sensitive, the seventy-two that produce bliss, are the superior channels of women that men do not have. It is said that among the twenty-four channels, the extremely subtle channels that flow wind, blood, and semen entwine the central channel, divided into three categories, eight in each category, piercing into the mouth, breasts, and secret place. All branches are connected at the navel, and all ends pierce into the crown of the head. If one has complete mastery, not having the twenty-four semen channels is intermediate, having only the twenty-four wind channels is the lowest, and there are varying degrees of abundance between these channels, and the more branches of these channels there are, the better it is said. Therefore, if one must strive to enter the path of great desire, women quickly attain enlightenment, just like men, it is not so quick. Twelfth, showing that it is not a fault for renunciants to practice the path of desire.
Chinese
其余的是将其他念头转变为天神的念头，并且因为明点不漏失，所以其事业道路没有圆满。认识到没有自性，因为没有执着为女性，所以被无所缘所摄持时，对于安乐的贪恋之染污，没有显现的无有之因，因此不会堕落。不净行和邪淫的事业道路圆满，必须没有错乱的念头。即使认为对于凡夫念头不重要，但因为没有发起意乐，所以终究是不完整的。总的来说，只要不是自性的罪过，就不与七条或十条舍戒相违背，也不与别解脱戒相违背。这是以上所说的意义。因此，具有普通人贪欲的心，即以此完全摄取，在清醒和睡眠的状态中，以不如理作意的方式依赖意念中的女性，导致明点漏失，这些都伴随着过失。第七，智慧母的誓言，在四个时段中，与具有相好的妙女一起享受欲望的快乐。是所修誓言中的主要之主。因为是俱生觉悟的真实之物。如果四个时段不能完成，那么每月或每年一次。必须供养莲花，如果不供养。只是因为无能为力而稍微违犯，如果不相信，那时誓言就毁坏了。在极热之处，会堕入真实的猛热地狱。如果实际上不能做到，那么以恭敬心依靠意念，也不会有丝毫违犯。因为想要成就，所以对于人和非人的所有女性。以食物、衣服、随顺的对境等任何适当的方式进行供养，并且以恭敬心用实际行动或意念进行礼拜。金刚空行母们的誓言，对于畜生道的母性动物也必须恭敬，那么。为什么不对人类女性恭敬呢？一般来说，所有女性都是智慧的一面，并且智慧是生起乐空的基础，因此智慧本身就是女性人类的形象。这就是所说的。特别是上师和上师的金刚顶饰，妃子是母亲和自己的金刚姐妹，女弟子是女儿。或者也有解释说，如同前世一样变成那样的。自己所要修持的度母等。成为生起本尊和智慧的上师，以及智慧的助伴。对我极
English
The remainder is transforming other thoughts into the thoughts of deities, and because the bindu does not leak, its path of action is not complete. Knowing that there is no self-nature, because there is no clinging to women, so when it is seized by the unapprehendable, the defilement of craving for bliss does not manifest, and therefore there is no falling from this cause. To complete the path of action of unchaste conduct and adultery, there must be no mistaken thoughts. Even if one thinks that thoughts of ordinary people are not important, ultimately it is incomplete because there is no arising of intention. In general, as long as it is not a sin of self-nature, it does not contradict the seven or ten vows of abandonment, nor does it contradict the Pratimoksha vows. This is the meaning of what was said above. Therefore, the mind with the desire of ordinary people, that is, completely seizing with this, in the state of wakefulness and sleep, relying on the women in the mind in an inappropriate way, causing the bindu to leak, these are all accompanied by faults. Seventh, the vow of the wisdom mother, in the four periods, enjoy the pleasure of desire with the beautiful woman who has the characteristics. It is the main lord of the vows to be practiced. Because it is the real thing of co-emergent realization. If the four periods cannot be completed, then once a month or once a year. One must offer a lotus, and if one does not offer it. It is only a slight violation because of inability, and if one does not believe, then the vow is broken at that time. In the extremely hot place, one will fall into the real fierce hot hell. If one cannot actually do it, then relying on the mind with reverence, there will be no slightest violation. Because one wants to achieve accomplishment, so for all women, human and non-human. Offer with food, clothing, compliant objects, etc. in any appropriate way, and prostrate with reverence in actual action or in mind. The vows of the Vajra Dakinis, one must also be respectful to the female animals of the animal realm, then. Why not be respectful to human women? In general, all women are the side of wisdom, and wisdom is the basis for generating bliss and emptiness, so wisdom itself is the image of female humans. This is what is said. In particular, the guru and the vajra crown of the guru, the consort is the mother and one's own vajra sister, the female disciple is the daughter. Or there is also an explanation that it becomes like that as in the previous life. Tara, etc. that one wants to practice oneself. Becoming the guru who generates the deity and wisdom, and the companion of wisdom. Extremely to me
Chinese
具有慈爱心，亲善且亲近的人，在那里却不了解，也不尊重所做的事情，说这些女性的出生地比男性低劣，这样诽谤，就会产生根本堕落，导致疾病如寒症等和时疫等疾病，寿命短促，死后必定会在地狱中煎熬。若！不了解誓言且愚蠢的咒师，进入瑜伽母续部后，对女性产生憎恨和贬低之心，就会丧失所有的本尊誓言，立即会产生惩罚的痛苦，如经中所说，会产生严重的根本堕落，堕入无间地狱。哦！例如，有两个非常亲近的姐妹，如果对妹妹怀有敌意，即使供养姐姐，姐姐也不会高兴。同样，如果贬低女性，即使供养本尊女神，也不会高兴。也就是说，在令人厌恶的兄弟姐妹成为敌人的例子中，即使供养其中一个兄弟姐妹，另一个人也不会高兴。同样，对于那些诽谤女性修行者的人，智慧本尊女神们不会高兴，也不会接受他们的供养。诺！因为所有的女性都存在于智慧本尊女神的种姓中。第八，讲述无喜悦之道，分为两个方面。第一，实际意义是：进入显宗道后，即使在无数劫中，仅仅通过布施、持戒等善行，也无法获得无上的珍贵菩提。然而，通过这三种手印的结合，即使是最初的修行者，也能在今生获得菩提。虽然有誓言、生起次第、念诵、空性物质等众多细微的支分，但通过修习自性平等性的空性之义，并极力修习具有各种形象的大手印和结合的乐，无分别自然而然地产生，并显现出来。通过与女性的结合，大手印，事物的实相，自性俱生，能够反复显现，那么这位瑜伽士，不需要像用水土等沐浴，或用三白等进行清洁，也不需要像禁食和不语等苦行，也不需要受持禁止女性等欲妙的戒律，就能实现身语的安乐和内心的喜悦。波！因此，一切内现