Chinese
像这样从懈怠中解脱出来的修行者，只需片刻，即在很短的时间内，必定会成就殊胜的悉地。其确切含义是，在《无垢和合经》中，通过与五种智慧无间断地修持，以及众生是心识的杀戮，以及从一开始就没有指定生处而低劣，以及愚昧是光明等等意义相结合，来表明“片刻”是指完全转变的自性，即真实智慧。第四部分有三个方面：秘密行、行为的表相、瑜伽母的行为方式。第一方面是： “以恒常串习之瑜伽， 安住于等持而得成就。 于一月之中秘密行。” 如是说，对于先前所说的生起次第和圆满次第，以恒常串习的瑜伽，心一境性地安住于等持，即使先前没有成就勾招等事业，也能在此获得成就。之后一个月内，将自己的种姓和瑜伽等保密，像第一品第六节所说的那样，在其他地方行持游方，这样就能使分别念变得有用，并且诸佛也会赐予加持。第二部分有四个方面：预言行为的伴侣、如何修持、以能力勾招、其必要性。第一方面是： “直至未得手印前， 于能得加持之咒师， 瑜伽母应依止之。 执持大手印某某， 以有情义而金刚持。 所得者亦眼广大， 以容貌姿色而庄严， 具足辛哈拉和樟脑。” 如是说，如果想要通过像先前在早期观察的第六品中所说的那样的行为表相迅速成就，就需要像这样的伴侣，否则是不行的。而且，秘密行不一定非要一个月，而是在尚未获得殊胜手印加持之前都要秘密行持。如何才能获得加持呢？对于行持的瑜伽士咒师，瑜伽母或黑汝嘎 们会给予预言，说执持大手印某某，以行为表相为了有情义利而做吧，金刚持！
English
Such practitioners who are liberated from laziness will surely attain supreme siddhi in a short time. The exact meaning of this is that in the "Immaculate Union Sutra," by combining the uninterrupted practice of the five wisdoms, the killing of sentient beings' minds, the inferiority of not specifying the place of birth from the beginning, and the meaning of ignorance being luminosity, etc., "a moment" is shown to be the nature of complete transformation, which is true wisdom. The fourth part has three aspects: secret conduct, the appearance of behavior, and the way of conduct of yoginis. The first aspect is: "With constant practice of yoga, Attain accomplishment by abiding in samadhi. Practice secretly for one month." It is said that for the previously mentioned stages of generation and completion, with the yoga of constant practice, by abiding in samadhi with one-pointedness of mind, even if the actions such as summoning have not been accomplished before, one can attain accomplishment here. Then, for one month, keep one's own lineage and yoga secret, and practice wandering elsewhere as described in the sixth section of the first chapter. In this way, conceptual thoughts can become useful, and the Buddhas will bestow blessings. The second part has four aspects: predicting the companion of conduct, how to practice, summoning with ability, and its necessity. The first aspect is: "Until the mudra is not obtained, The yogini should rely on the mantra practitioner who can obtain blessings. Hold the great mudra so-and-so, With the meaning of sentient beings, Vajradhara! The one obtained is also wide-eyed, Adorned with appearance and beauty, Endowed with Sinhala and camphor." It is said that if one wants to quickly achieve through the appearance of behavior as described in the sixth chapter of the earlier examination, one needs such a companion, otherwise it is not possible. Moreover, secret conduct is not necessarily limited to one month, but should be practiced secretly until the blessing of the supreme mudra is obtained. How can one obtain blessings? For the yogi mantra practitioner who practices, the yoginis or Herukas will give prophecies, saying, "Hold the great mudra so-and-so, and do it for the benefit of sentient beings with the appearance of behavior, Vajradhara!"
Chinese
就像说“是”一样，那也是因为在瓶灌顶的时候，金刚持获得了金刚阿阇黎的灌顶。从授记中找到的明妃，因为没有吝啬或嫉妒，所以是慧眼者。她拥有丰富的功德，容貌美丽，并以青春美貌装饰。她是僧伽罗和樟脑，即白色和红色两种成分都发达且完全具备者，可以确定是三十六种姓的瑜伽母。第二是：以菩提心完全净化，从行持十善开始，对此善加区分法。天之形象的心与誓言心，实为一体无别。一个月内，将成为有缘者，对此毫无疑问。获得殊胜成就之女子，彻底断除一切分别念。如前于第一品中所说，如同进入其传承愿力一般，以生起菩提心的律仪完全净化后，从修持十善业开始，自己从灌顶到生圆次第修习之间，对此共同与不共的殊胜法道善加区分与讲述。由于生起次第稳固，天之形象的心专注一境，以及修持五肉五甘露等不违越誓言，和想要获得明妃成就的心也成为一体，因此通过见修行相同合一的明妃，在一个月的时间里修习甚深圆满次第，将会成为具有获得殊胜成就之缘分者，对此毫无疑问。如是能够获得殊胜成就大手印，或者获得殊胜证悟的女子，则是完全断除一切分别念，并且具有能够显现不分别智慧之功德，因此瑜伽士的特殊行为得以提升，成为增进更高道之证悟的无上所依。第三是：或者以我的能力，从天和非天以及人类，还有夜叉人非人等之中，招来明妃并善加观察。之后带走并付诸实践。如是说，难道说明妃只需要从授记中寻找吗？
English
It will be said as if saying "is." That is because, at the time of the vase empowerment, the Vajra Holder received the Vajra Master's empowerment. The consort found through prophecy, because she is without stinginess or jealousy, is a wide-eyed one. She is rich in qualities, beautiful in form, and adorned with youthfulness. She is Simhala and camphor, meaning that both white and red elements are developed and fully possessed, and she can be identified as a yogini of the thirty-six lineages. The second is: Completely purified by the mind of enlightenment, starting from the practice of the ten virtues, one should thoroughly distinguish the Dharma. The mind of the form of a deity and the mind of samaya are indeed one and the same. Within a month, one will become fortunate, there is no doubt about this. The woman who attains supreme accomplishment, completely abandons all thoughts. As stated earlier in the first chapter, just as entering into its lineage aspiration, after being completely purified by the vows of generating the mind of enlightenment, starting from practicing the ten virtuous actions, from the empowerment to the practice of generation and completion stages, one should thoroughly distinguish and explain the common and uncommon supreme Dharma paths. Because the generation stage is stable, the mind of the form of a deity is focused on one point, and by maintaining the samayas without transgression, such as practicing the five meats and five nectars, and the mind desiring to attain the accomplishment of a consort also become one, therefore, through the consort whose view, practice, and conduct are in harmony, by practicing the profound completion stage for a month, one will become fortunate to attain supreme accomplishment, there is no doubt about this. Thus, the woman who is able to attain the supreme accomplishment of Mahamudra, or who attains supreme realization, is one who has completely abandoned all thoughts and possesses the qualities to manifest non-discriminating wisdom, therefore, the special conduct of the yogi is enhanced, becoming the unsurpassed support for advancing the realization of the higher paths. The third is: Or, by my power, from gods, non-gods, and humans, as well as yakshas and non-humans, summon a consort and carefully examine her. Then take her away and put it into practice. It is said, does this mean that consorts only need to be found through prophecy?
Tibetan
ང་ན་དྲོད་ཆེན་པོ་ཐོབ་པའི་རྣལ་འབྱོར་པ་བདག་གི་ནུས་པའི་མཐུས། རིག་མ་སྣོད་ལྡན་གཞན་ལྷ་དང་ལྷ་མིན་གྱི་བུ་མོའམ། མི་རྣམས་ཞེས་པ་རིགས་ལྔའི་སྡེ་ཚན་གང་རུང་དང་། གནོད་སྦྱིན་དང་མིའམ་ཅི་ལས་ཀྱང་དེ་དག་གི་བུ་མོ་འགུགས་པའི་ཆོ་ག་རྒྱུད་ལས་ཇི་སྐད་གསུངས་པ་རྣམས་ཀྱིས་མཚན་ཉིད་དང་ལྡན་པའི་ཕྱག་རྒྱ་མ་བཀུག་ལ། སྔར་གསུངས་པ་ལྟར་རྒྱུད་ཀྱི་སྨིན་གྲོལ་དང་ལྡན་པས་རབ་ཏུ་བརྟག་ཅིང་བཞག་ནས། དེ་ཡང་གྲོགས་སུ་ཁྱེར་ལ་ཀུན་བཟང་དང་རིག་པ་བརྟུལ་ཞུགས་སོགས་ཀྱི་སྤྱོད་པ་སྤྱད་པར་བྱའོ། །བཞི་པ་ནི། བདག་གི་དལ་བ་མངོན་དུའི་ཕྱིར། །གང་བཤད་འཇིགས་པའི་གཟུགས་ཅན་གྱི། །སྤྱོད་པ་ལོངས་སྤྱོད་ཕྱིར་མ་གསུངས། །ཡིད་ནི་བརྟན་ནམ་གཡོའམ་ཅི། །རང་ གི་སེམས་ནི་སོ་སོར་བརྟག །ཅེས་གསུངས་ཏེ། ཕྱག་རྒྱའི་བརྟུལ་ཞུགས་དེའི་དགོས་པ་ནི། བདག་གི་འཇིག་རྟེན་ཆོས་བརྒྱད་ལས་གྲོལ་ཞིང་བདེན་གཉིས་དབྱེར་མེད་ཀྱི་རྟོགས་པ་བསྐྱེད་པས་དལ་བ་ཐོབ་པ་དོན་ཡོད་ཅིང་དངོས་གྲུབ་མངོན་དུ་བྱ་བའི་ཕྱིར་ཡིན་གྱི། བརྟག་པ་དང་པོའི་ལེའུ་དྲུག་པར་སྤྱོད་པའི་ཆ་ལུགས་བཟུང་བར་གང་བཤད་པ་ཧེ་རུ་ཀ་འཇིགས་པའི་གཟུགས་ཅན་གྱི་སྤྱོད་པས་བྱིས་པ་སོ་སོའི་སྐྱེ་བོ་མི་དང་མི་མ་ཡིན་རྣམས་བསྡིགས་ནས་ཐམས་ཅད་ཟིལ་གྱིས་མནན་འདོད་ནས་སྤྱོད་པའམ། ལས་ཀྱི་ཕྱག་རྒྱ་སོགས་འདོད་ཡོན་ལ་བག་ཡངས་སུ་ལོངས་སྤྱོད་པའི་ཕྱིར་བྱ་བར་རྡོ་རྗེ་འཆང་ཆེན་པོས་མ་གསུངས་ཀྱི་སྤྱོད་པ་བྱེད་པ་པོའི་རང་གི་ཡིད་ནི་ཉོན་མོངས་ཀྱིས་མི་འཕྲོག་པར་བརྟན་ནམ། རྐྱེན་གྱིས་འཕྲོག་པས་གཡོའམ་ཅི་ལྟ་བུ་ཞེས་རང་གི་སེམས་ནི་སོ་སོར་བརྟག་པའི་ཕྱིར་གསུངས་པས་དེ་ལྟར་བརྟགས་ནས་བརྟན་པ་ཐོབ་པའི་ཚེ་སྤྱོད་པ་བྱའོ། །འདིའི་ངེས་པའི་དོན་ཡང་། བར་མ་ཆད་པར་གོམས་པ་གཉིས་སུ་མེད་པར་རྟོགས་པས་མཉམ་པར་བཞག་པ་ལས་དངོས་གྲུབ་ཐོབ་པ་ཟླ་བ་གཅིག་གི་ཚད་དེ་གཉིས་སུ་མེད་པའོ། ། གསང་བ་ནི་ཉན་ཐོས་ལ་སོགས་པའི་སྤྱོད་ཡུལ་མ་ཡིན་པ་དང་། ཕྱག་རྒྱ་ཞེས་པ་ཕྱག་རྒྱ་ཆེན་པོ་ངག་གིས་བསྟན་པར་མི་ནུས་པ་སྔགས་པ་ཡང་དག་པའི་ཡེ་ཤེས་དང་ལྡན་པས་བཀས་གནང་བ་རྙེད་པ་ཡང་། ཡེ་ཤེས་ལྷག་པར་གནས་པས་མིག་ཡངས་པ། བྱང་ཆུབ་ཀྱི་སེམས་ཀྱི་གཟུགས་དང་ལང་ཚོས་བརྒྱན་ལ་ཟླ་ཉི་ཁ་སྦྱོར་དང་ལྡན་པ། བྱང་ཆུབ་ཀྱི་སེམས་རྣམ་པར་མི་རྟོག་པ། ཐབས་ཤེས་སོ་སོ་ལ་ཡེ་ཤེས་ལྔས་ཕྱེ་བ་དགེ་བ་བཅུ་ལས་བརྩམས་པ་དང་། དེ་དག་གཉིས་སུ་མེད་པའི་ཆོས་རབ་ཏུ་དབྱེ་བ་
Chinese
我因获得大暖乐的瑜伽士自身力量之故，不迎请明妃法器，其他天与非天之女，或人们即五种姓中的任何一种，以及寻香和非人等的女儿，而是按照续部中所说的那样，具备特征的明妃，如先前所说的那样，以具备续部的成熟解脱而善加观察安住。并且，将她作为同伴，行持普贤和智慧苦行等的行为。第四是：为了我之闲暇显现之故，所说怖畏形象者的，行为享用非为享乐而说，意是稳固还是动摇耶？自己之心各自观察。如是说，手印苦行的必要是，我从世间八法中解脱，生起真二无别的证悟，因此获得闲暇有意义，并且为了现前成就，而不是在第一观察品第六章节中所说的那样，以所行持的仪轨，黑汝嘎怖畏形象者的行为，恐吓孩童各自的士夫，人和非人等，想要全部压服而行持，或者为了无拘无束地享用业手印等欲妙，金刚持大士并未开许这样做，而是行持行为者的自己的意，不被烦恼所夺而稳固，或者被因缘所夺而动摇如何，为了各自观察自己的心而说，因此如是观察后，在获得稳固之时行持行为。此处的确定之义也是，不间断地串习，以无二的证悟而入定，从中获得成就，一个月的时间就是那无二的。秘密不是声闻等行境，手印是指大手印，无法用语言表示，以具足正士夫的智慧而得到开许也能获得。以智慧超胜而安住，眼睛开阔，以菩提心的形象和美貌庄严，具足日月和合，菩提心无分别，方便智慧各自以五智区分，从十善开始，以及彼等无二之法善加分别。
English
Due to the power of myself, the yogi who has attained great warmth and joy, I do not invite the consort vessel, other daughters of gods and asuras, or people, that is, any of the five castes, as well as the daughters of gandharvas and non-humans, but rather, according to what is said in the tantras, the consort who possesses the characteristics, as previously said, with the maturity and liberation of the tantras, should be carefully examined and established. Moreover, take her as a companion and practice the conduct of Samantabhadra and the asceticism of wisdom. The fourth is: For the sake of manifesting my leisure, what is said about the conduct of the terrifying form is not said for the sake of enjoyment. Is the mind stable or wavering? Examine your own mind separately. It is said that the necessity of the mudra asceticism is that I am liberated from the eight worldly dharmas, and generate the realization of the inseparability of the two truths, therefore obtaining leisure is meaningful, and for the sake of manifesting accomplishments, rather than as said in the sixth chapter of the first examination, with the rituals that are practiced, the conduct of the terrifying form of Heruka, intimidating the individual children, humans and non-humans, wanting to subdue everything and practice, or for the sake of freely enjoying the objects of desire such as karma mudra, the great Vajradhara did not permit this, but rather the mind of the practitioner of the conduct is stable without being stolen by afflictions, or how is it wavering by being stolen by conditions, it is said for the sake of examining one's own mind separately, therefore after examining in this way, practice the conduct when stability is obtained. The definitive meaning here is also that, by continuously practicing without interruption, by realizing non-duality, one attains samadhi, and from that one obtains accomplishment, the measure of one month is that non-duality. The secret is not the object of practice of the Shravakas and others, and mudra refers to the great mudra, which cannot be expressed in words, and obtaining permission by possessing the wisdom of a true mantra practitioner can also be obtained. Abiding with surpassing wisdom, with wide eyes, adorned with the form and beauty of bodhicitta, possessing the union of the sun and moon, bodhicitta is non-conceptual, skillful means and wisdom are distinguished by the five wisdoms, beginning with the ten virtues, and those non-dual dharmas are well distinguished.