English
It should be practiced. Again, at night, the mind of enlightenment descends from the left channel, it is a time of play and amusement. Similarly, during the day, the right channel arises from the blood of desire, devouring or consuming all discriminations, it is the time of day. Thus, those who possess the nature of wisdom and means, abiding in the meditation of the union that has been spoken of, should also accomplish external objects, as this is what is said. The so-called co-emergent ones, etc., these are said to be the cause of accomplishing the union of wisdom and means, what is experienced is what is manifestly accomplished together with the karma mudra. These are divided into thirty-six types, the divided co-emergent yoginis, etc., arise from the thirty-six lineages, as mentioned earlier in the fifteenth chapter of the Brahmin woman, etc., it is the wheel of qualities. Those who have self-empowered or previously empowered, after offering the five necessities, etc., all are sixteen years old, women with beautiful appearances, with the play of great desire, and with joy for the practitioners, abiding in compassion, for the women who enter the path of the Sugatas, with various foods and drinks, etc., the substances of samaya, and satisfy them with the teachings, and offer various pleasing clothes and ornaments, etc. In the center of the Dharma wheel, together with the bee woman, etc., and the kapalas, all of them should be desired. Moreover, it is also said that various treatises on desire that have been well-learned, are spoken of in order to widely explain this matter. In the fragrance of the Shali tree, those who possess beautiful unguents, satisfied with the supreme bliss, after practicing bliss, become pleasing and peaceful. With various food offerings, etc., and great things such as Gokudahana, etc., Dakinis Kanamathome, etc., like a constant stream of rain, the six edible Paro, etc., each offering delicious things. With the nature of great desire increasing, like the descent of cool water. Various kinds of food and drink, meats, etc., things born of the Shali tree. The great desire does not speak, guarding the vows like one's own child. Various drinks, Sura substances, both self and others are speech, intelligent, and happy.
Chinese
舍弃瑜伽士们，挤压宝珠顶端生出的触感，以及五种供养和各种香的物质。因为没有喜悦，所以舍弃在这些事物中谈论快乐。瑜伽自在者是自己的主人，结合的主人是无动摇且心坚定的。与天女紧密相拥，讲述的食物是秋季的舞蹈，饮料是红糖酒和酸葡萄洒。这样做不会衰退，产生不变化的快乐，使心广大。同样也讲述到，无论谁的酒非常多，瑜伽母众的战场抛弃，为了让众多有情众生满足，带着令人愉悦的醉酒之物前来饮用。以大乐之心的力量，如吞噬牲畜的轮转般降临，以各种香气充满并快乐地持有母唇的甘露，以此能增长各自凡夫俗子的力量，这就是所作所为。讲述了此处的必要性，以“伟大”等词语开始，这是“母”字的含义。因此，被称为“大誓言集合”是指内在的自性，也是所有瑜伽母的自性，根本轮和所有界限也包括在内，菩提心的自性金刚宝珠之孔，在那大乐誓言之时聚集，因为所有自性的莲花中心都渴望快乐，所以如果注视它，就会真正地觉悟，被称为金刚和莲花之间的宝珠的平等自性觉悟，以觉悟等词语讲述了“太”字的含义。自己手印由此而生，这就是说，通过中间觉悟的结合，由此产生的是通过展示所说的顶髻等，以手印和手印的回应的方式，成为自性，即勇士和瑜伽母们象征的自性。否则，不会成就，所以对于平凡的瑜伽士们来说，将变得毫无意义。通过展示瑜伽母的象征手印，并且完全了解它，才能成就。因此，对于自己自性的各种分别念，要保密上师的口诀。
English
Those who abandon yoga, squeeze the touch that arises at the tip of the jewel, as well as the five offerings and the various substances of fragrance. Because there is no joy, they abandon speaking of happiness in these things. The yoga master is his own master, the master of union is unwavering and steadfast in mind. Embracing the goddess tightly, the food that is spoken of is the autumn dance, the drinks are brown sugar wine and sour grape wine. Doing so will not decline, it produces unchanging happiness, and makes the mind vast. Likewise, it is also said that whoever's liquor is very abundant, the battlefield of the assembly of yoginis is abandoned, in order to satisfy many sentient beings, they bring and drink the delightful intoxicating substance. With the power of the great bliss mind, it descends like a wheel that devours livestock, filled with various fragrances and joyfully holding the nectar of the mother's lips, thereby increasing the power of each ordinary person, this is what is done. The necessity of this is explained, beginning with words such as "great," this is the meaning of the letter "ma." Therefore, what is called the "great samaya gathering" refers to the inner self-nature, which is also the self-nature of all yoginis, the root chakra and all boundaries are also included, the vajra jewel hole of the self-nature of bodhicitta, gathering at the time of that great bliss samaya, because the center of the lotus of all self-natures desires happiness, so if one gazes upon it, one will truly awaken, it is called the equal self-nature of the jewel between the vajra and the lotus, awakening, etc., the meaning of the letter "ta" is explained. One's own hand seal arises from this, that is to say, through the union of intermediate awareness, what arises from this is through showing the spoken crown of the head, etc., in the manner of the hand seal and the response of the hand seal, it becomes the self-nature, that is, the self-nature symbolized by the heroes and yoginis. Otherwise, it will not be accomplished, so for ordinary yogis, it will become meaningless. By showing the symbolic hand seal of the yogini, and by fully understanding it, one can achieve accomplishment. Therefore, for the various discriminations of one's own self-nature, keep secret the oral instructions of the guru.
Chinese
通过寂止修习获得少许神通之后，那时应当享乐，这是世尊的定论。这里阐述道：如果直到那时，包含重大誓言的莲花中心，觉知无我的安乐，以及远离一切事物的安乐也都不存在，那么仅仅是安乐，在那时又从何而生呢？这与自己的言辞相悖。因此说，世尊的言辞广泛地阐释了戈达瓦里的文字，像这样“行境此”等等是“戈”字的含义。因此，您所说的是真实的，然而在“行境此”中，什么安乐就用什么来象征，不能是不行境。所谓“在诸佛中”，即是在蕴、界等等以及处中。如果一切都是光明自性等等，那是什么呢？因此说，是自己觉知的瑜伽母的安乐，即这七万二千条脉，所有这些都是菩提心猛烈降临所产生的安乐到来。从金刚到莲花转移之间，那时是刹那间现观圆满菩提的刹那，所有脉、心以及心所生等等庸常之物，都是安乐的自性，以觉知无我而菩提。这样，俱生、圆满受用和法身就产生了。在诸佛的化身形象中，勇士和勇母的自在母等等是没有过失的。那么，如何安立萨尔俱生等等的色身形象呢？因此，宣说了这样的文字。“陀罗尼”等等，即成为执持金刚宝，因此金刚宝是大安乐，以脉的文字，大手印是大安乐中俱生。因此，像这样在十二之中，以播种的结合，人们在何时，那时就转变为圆满受用身，是为了自己亲身体验的缘故。同样，法身的宣说，“金刚”等等，即是“瓦”字的含义。像这样，金刚风猛烈进入。
English
Having attained some clairvoyance through the practice of shamatha, one should then enjoy oneself, this is the definitive statement of the Blessed One. Here it is explained: If until then, the lotus center containing the great samaya, the bliss of awareness of no-self, and the bliss of being separated from all things also do not exist, then what arises from this at that time is merely bliss? This contradicts one's own words. Therefore, it is said that the words of the Blessed One extensively explain the letters of Godavari, such as "this field of activity," etc., which are the meaning of the letter "Go." Therefore, what you say is true, but in "this field of activity," whatever is blissful is symbolized by that, and it cannot be a non-field of activity. "In the Buddhas" means in the skandhas, dhatus, etc., and in the ayatanas. If everything is the nature of clear light, etc., then what is it? Therefore, it is said to be the bliss of one's own awareness of the yogini, that is, all of these seventy-two thousand channels, all of which are the bliss that arises from the intense descent of bodhicitta. Between the transfer from vajra to lotus, at that time is the instant of complete enlightenment in an instant, all the ordinary things such as channels, mind, and mental factors are the nature of bliss, and enlightenment is through awareness of no-self. Thus, co-emergent, complete enjoyment, and dharmakaya arise. In the forms of the nirmanakaya of the Buddhas, there is no fault in the lords of heroes and heroines, etc. So, how are the forms of the sambhogakaya, such as Sarvaco-emergent, established? Therefore, such words are proclaimed. "Dharani," etc., that is, becoming the holder of the vajra jewel, therefore the vajra jewel is great bliss, and with the letters of the channels, the mahamudra is co-emergent from great bliss. Therefore, like this, among the twelve, with the union of sowing, when people are at that time, they transform into the sambhogakaya, for the sake of their own experience. Similarly, the proclamation of the dharmakaya, "Vajra," etc., is the meaning of the letter "Va." Like this, the vajra wind intensely enters.
Chinese
当雅字达到十二个边际时，就成了奥涅那之子，又成了匝拉纳拉之子来到脐间。在那里，生起了成办一切义利的瑜伽。名为从脐间处完全进入阿瓦都提，完全融入一切脉中，如金刚般完全进入阿赖耶识中，那时就变成了中阴。名为光等是ra（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字之义。如是生起光明的安乐名为在脉中从阿赖耶识的处所流出的事物，直到头顶，在那时不会不移动。先前所说的二根完全结合是ma（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字之义。它的完全结合是瑜伽自在内的自性之移动的事物，名为不移动，这是庸俗的语言。因此，要在外面变成莲花，这是个比喻。因为内在的自性也有，所以是中阴，这是为了领会这个意义。名为它的行进等。如是，要通过文字等的意义来了解，因此以方便和合修习的坛城之轮，因此宣说了。名为勇猛智慧母等。名为它的自性智慧，是先前所说的文字名称的意义的坛城之轮的中央，是它的自性。此处的坛城中央，名为主母，是勇士智慧母各自显现的形象之形象，是三十七尊的自性，要修习，是它的自性。名为金刚，是金刚风完全进入，如是宣说了中间的自性，是自性光明的自性，如是宣说了。自己的名字具有咒语。名为自己的习气之分别的文字咒语的自性，那些是吃了各种分别之食而一同生起的精进，名为三十七尊精进自在母的形象之形象的名称文字的咒语，是咒语的文字。
English
When the syllable 'ya' reaches the twelve limits, it becomes the son of Onyaṇa, and again becomes the son of Zālanāra, coming to the navel. There, the yoga that accomplishes all purposes arises. The term 'from the navel place, completely entering Avadhūtī, completely dissolving into all the channels' means that by completely entering the ālaya-vijñāna like a vajra, one becomes bardo at that time. The term 'light' and so on is the meaning of the syllable 'ra'. Thus, the bliss of generating light, called 'in the channels, from the place of the ālaya-vijñāna, the object that flows out', goes up to the crown of the head, and at that time it does not not move. The complete union of the two faculties previously mentioned is the meaning of the syllable 'ma'. This complete union is the moving object of the inner nature of the lord of yoga, called 'immovable', which is common language. Therefore, one should become a lotus on the outside, which is a metaphor. Because the inner nature also exists, it is bardo, which is to understand this meaning. The term 'its going forth' and so on. Thus, one should understand through the meaning of letters and so on, therefore, with skillful means, the wheel of the mandala of meditation, therefore it is proclaimed. The term 'heroic wisdom mother' and so on. The term 'its own nature wisdom' is the center of the mandala wheel of the meaning of the names of the letters previously mentioned, which is its own nature. Here, in the center of the mandala, the one called the chief mother is the form of the forms that appear separately from the heroic wisdom mother, is the nature of the thirty-seven deities, which should be practiced, which is its own nature. The term 'vajra' means that the vajra wind completely enters, thus it is proclaimed that the intermediate nature is the nature of self-luminous light, thus it is proclaimed. One's own name possesses mantra. The term 'the nature of the letter mantra of one's own habitual discrimination' means that those are the diligence that arises together from eating various discriminating foods, which is the mantra of the name letters of the forms of the forms of the thirty-seven diligent free mothers, which is the letter of the mantra.