English
It should be made known to all beings. After the "prostration," by whatever means one meditates, it unites the minds of people completely. Through this, the goddess changes her nature, just like a jewel with various shapes. It is said that understanding this is very important. This scripture appears in many traditions such as Gūru and conduct, and although it is the same scripture, depending on the situation, it is necessary to explain many different meanings. Here, in order to generate co-emergent bliss by concentrating the life force on the dūtī channel, by whatever means the practitioner, in whatever way correctly (i.e., without inversion) unites the mind with the key points of the dūtī channel, and meditates, then, the goddess who gives great bliss in the dūtī channel of the navel chakra, the essence of Vajravārāhī, the seed syllable (Tibetan: ཨཾ, Sanskrit Devanagari: अं, Sanskrit Roman transliteration: aṃ, Chinese literal meaning: Hum), the meditation of which, will change its nature, that is, it will be able to gather the single-taste wind that flows in that chakra location. For example, just like placing a jewel or crystal ball on white or red cloth, it will become that color. This means that by focusing attention on the key parts of the body and meditating, by the power of the mantra, one can gather the wind there as desired, which is an excellent source. The second part is divided into two points: how to guide great bliss by relying on mudrā, and how to guide great bliss by relying on the key points of one's own body. The first point is: In the *Essential Channels Tantra* it says, "Secret mantras without mudrā, will not be accomplished for sentient beings." This shows that if one does not rely on the mudrā of the wisdom mother, one cannot achieve it through other means. Furthermore, in the same scripture it also says, "Likewise, by associating well with the messenger, the practitioner can attain accomplishment. Without recitation, meditation, etc., the supreme, one can quickly attain accomplishment. The practitioner, through mantra and mudrā, fully engages in offering. There is no better offering than this, therefore, the scriptures have a clear explanation of this. For those who delight in the path of the messenger, the practitioner will attain accomplishment." The first two and third lines show that even without external recitation, etc., one can attain accomplishment through the path of the messenger, and that rapid accomplishment is also due to its power. This shows that in the first stage, it prevents putting recitation, etc., first. Focusing on the path of the messenger
Chinese
赞颂是：因为必须以无我的真如俱生大乐来修习的要点。关于这一点，父续和母续两种传承的确定方式，据说是由八支来阐述的。考虑到这个意义，根本续的第十五品到第二十四品之间，讲述了殊胜的明妃和合修的内容，并且在许多品中也反复地讲述。之后，引导俱生大乐有许多方法，但在初学者的情况下，如果通过专注于自身身体等方式无法象征俱生，那么必须通过具足一切相的明妃来象征。如《秘密成就》中所说：“与业手印共同具足，金刚莲花共同结合，真实宣说而显现，如此的修习所宣说，对于最初的业者有情，舍弃业手印之后，如果善加显示菩提心，以其他相状则无法见到，最初的业者应以智慧行事，无有初始、中间、结尾、无垢，了知，否则不能。”这样说了。因此，如果相先出现，通过修习专注于自身身体要害的瑜伽，依靠生命进入都提脉，从而生起和舍弃俱生。从能够这样做开始，如果依靠外缘具足相的明妃，那么将会更快地成熟，否则不是，因此这个方法是主要的。如《黑鲁嘎真实生起》中也说：“英雄如果手印低劣，修行者进行供养，如同敲打空皮囊。”这样说了。然而，根本续中说：“明妃如同利剑之刃。”康喀纳巴认为这是指难以依赖的意思。如《黑鲁嘎显现》中也说：“没有瑜伽而行瑜伽法，对于手印而行，没有智慧而行智慧之相，毫无疑问会堕入地狱。”这样说了。要知道，对于一切所依处不具足相而这样做，所说的过失非常大。如果离开对手印的依赖，则无法成就，根本续中所说的这一点，在《解释续姆布扎》中也清楚地说明了，不依靠方便和智慧，则无法现证佛陀。
English
The praise is: because it is necessary to meditate with the co-emergent great bliss of selflessness, which is the key point. Regarding this, the definite methods of both the father and mother tantras are said to be explained by the eight branches. Considering this meaning, the root tantra, from the fifteenth to the twenty-fourth chapter, speaks of the union with the special consort, and it is also repeatedly mentioned in many other chapters. After that, there are many methods for drawing forth the co-emergent great bliss, but in the case of a beginner, if the co-emergent cannot be symbolized by focusing on one's own body, etc., then it must be symbolized by a consort who possesses all the characteristics. As it is said in the Guhyasiddhi: "With the karma mudra jointly possessed, Vajra and Padma jointly united, Truth spoken and manifested, Whatever such meditation is taught, For sentient beings who are beginners, Having abandoned the karma mudra, If Bodhicitta is well shown, It is not seen by other signs, The beginner should act with wisdom, Without beginning, middle, or end, without stain, Knowing, otherwise it is not possible." Thus it is said. Therefore, if the sign appears first, by meditating on the yoga that focuses on the vital points of one's own body, relying on the life entering the dhuti nadi, the co-emergent is generated and abandoned. From being able to do so, if one relies on the external condition of a consort who possesses all the characteristics, then it will mature more quickly, otherwise not, therefore this method is the main one. As it is also said in the Heruka Abhisambodhi: "If the hero's mudra is inferior, the practitioner making offerings, is like beating an empty bladder." Thus it is said. However, in the root tantra it is said: "The consort is like the edge of a sword." Kongkanapa considers this to mean that it is difficult to rely on. As it is also said in the Heruka Manifestation: "Without yoga, practicing the Dharma of yoga, Proceeding to the mudra, Without wisdom, the appearance of wisdom, There is no doubt of going to hell." Thus it is said. It is necessary to know that the faults are very great for doing so when all the objects of reliance do not possess the characteristics. If one is separated from reliance on the mudra, it will not be accomplished, and this point, which is mentioned in the root tantra, is also clearly explained in the Commentary Tantra Mbu Ta, without relying on skillful means and wisdom, one will not attain Buddhahood.
Chinese
呜呼！因此，能真实圆满地施予智慧母菩提的贤妙者不应舍弃，因为除了具有手印的她之外，不会赐予成就。 如是说。贤妙手印即是莲花女等。依靠她们时，菩提心的精髓也能以手印的力量束缚。金刚空行母中说：粗糙是指像牛舌一样粗糙的。柔软是指名为莲花女的。坚硬是指精液坚固，即谁的精液浓稠。有疣者是指有海螺者，即莲花上有肉疣者。这些女子是能自在束缚精髓的。如是说。其自性是象女，第三者不是有纹者，粗糙和柔软是莲花。依靠这些手印之时，束缚精液，即左右的气进入中脉（dhu ti）而行，依赖于了知外手印进入命勤之要诀。于空行海中：此后，金刚莲花应结合，如实宣说请谛听。以珍宝金刚之善妙结合，具阿瓦都帝（梵文：Avadhūti）得成就，与瑜伽母真实享用。安住于寂静之体验，以彼之结合而享用，无二续部皆转变。身体正在体验，孩童们之菩提将生起。与哈字第六者相结合，安置种子金刚之宝珠。降临于阿瓦都帝（梵文：Avadhūti）之脉处，朝上张口而分离。守护之时具慧者，以自之手持金刚。如是说。珍宝是增长喜乐的莲花。具阿瓦都帝（梵文：Avadhūti）是指舍弃能取所取二者之分别念的瑜伽士。孩童们之菩提是指非言语的菩提心，如昆达（梵文：Kunda）。第六者是元音的第六个长音“呜”，与哈结合即是吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），将种子安置于金刚之穴，就能使精液不移动。菩提心降临于中脉（dhu ti）之脉处的原因，是与手印一同结合的脉之要诀，此要诀应于他处了知。从都帝（dhu ti）脉处降至宝珠顶端时，生起次第之四喜。
English
Alas! Therefore, the virtuous one who truly and perfectly bestows the wisdom mother's bodhi should not be abandoned, because without her who possesses the mudra, accomplishment will not be granted. Thus it is said. The virtuous mudra is the lotus woman and so on. When relying on them, the essence of bodhicitta can also be bound by the power of the mudra. In the Vajra Dakini it is said: Rough means rough like a cow's tongue. Soft means named lotus woman. Hard means solidified semen, that is, whose semen is thick. Warty means having a conch, that is, having fleshy warts on the lotus. These women are empowered to freely bind the essence. Thus it is said. Its nature is the elephant woman, the third is not the one with patterns, rough and soft are the lotus. When relying on these mudras, binding the essence, that is, the left and right winds enter the central channel (dhu ti) and travel, depends on knowing the key point of the outer mudra entering the life force. In the Ocean of Dakinis: Thereafter, the vajra lotus should be joined, listen as it is truly proclaimed. By the excellent union of precious vajra, possessing Avadhūti, accomplishment is attained, and truly enjoy with the yogini. Abiding in the experience of tranquility, by that union enjoying, all non-dual tantras are transformed. The body is experiencing, the bodhi of children will arise. Combined with the sixth letter Ha, place the jewel of the seed vajra. Descending to the channel of Avadhūti, open upwards and separate. During protection, the wise one, with his own hand holds the vajra. Thus it is said. The jewel is the lotus that increases joy. Possessing Avadhūti means the yogi who has abandoned the distinctions of the grasper and the grasped. The bodhi of children means non-verbal bodhicitta, like Kunda. The sixth is the sixth long vowel "u", combined with Ha it is Hūṃ (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), placing the seed in the vajra's hole, it will prevent the semen from moving. The reason for the bodhicitta descending to the channel of the central channel (dhu ti) is the key point of the channel that is united with the mudra, this key point should be known elsewhere. When descending from the dhu ti channel to the top of the jewel, the four joys of the ascending stage.