English
The vulva is small, the behavior is knowing what is right and wrong, and is calm, the speech is eloquent and powerful, the scent is fragrant and the limbs are short. Because this woman has many roots, accomplishments are quickly achieved. The medium one is bluish in complexion and tall, with a good figure and strong, not revealing secrets and not being deceived, with a large navel and strong sexual desire, therefore possessing auspicious signs and should be approached. The inferior one has many expressions and words, tells many lies and is easily angered, likes and dislikes are both casual, greedy and unwilling to give. She is called a "mare goat" and should not be approached. Thus, the elephant-like woman is the mother of the Padma family. Sixth, the most excellent of the variegated women is beautiful in appearance and has a slender waist, a sweet voice and can keep secrets, has bright and deep skin, is slightly short and has curly hair, walks fast and speaks quickly, is skilled in affairs and has great strength, and has wrinkles on her forehead like a vajra cross. Meeting with this woman, accomplishments are quick. The medium one, on top of that, shows faith and shame and weak sexual desire. The inferior one does not possess these, walks unsteadily, has rough skin and coarse limbs, tells many lies and is easily angered, talks a lot and laughs loudly, upon careful observation is neither beautiful nor frightening, is shameless and likes to fight, is incompatible with others and unpleasant, therefore is inauspicious and should not be approached. Thus, the variegated woman is the mother of the Karma family. These characteristics are obvious before the age of twenty, and then become slightly less obvious. Thus, the consort who can be a helper is particularly excellent. As the Maha Maya Sutra says: "Among all illusions, the illusion of women is the most excellent." Therefore, seek a consort with such auspicious signs, starting from the layperson up to the secret initiation, tame the body and mind and purify them, so that she can be a helper in practice. As the Hevajra says: "First, one should fast and give alms, then the ten places of learning." This is in accordance with that. Second, the order of relying on wisdom has three parts: first, approaching, applying through practice and great practice, and the classification of fundamental wisdom. First, one's own prana, mind, and bindu are capable, therefore, one should slowly for a few days.
Chinese
通过食用美味的食物，进行按摩，谈论情欲之事，观看，欢笑等方式，使身体的脉络因舒适而充满。第二，在舒适的垫子上，将明观为本尊坛城父父和佛母，并加持空行母的秘密金刚和莲花。在其上，生起并迎请佛的坛城。通过拥抱，亲吻，抓挠，爱抚乳房等方式，使菩提心动摇，这是修持。然后，通过入定，体验父父和佛母无二的嬉戏，这是大修持。第三，此时，精华从头顶移动到喉咙是喜悦的智慧。从喉咙下降到心间是殊胜喜悦的智慧。从心间下降到脐间是离喜的智慧。从脐间下降到秘密处是俱生喜悦的智慧。能取和所取的戏论完全寂灭，不可思议的智慧大乐是欢喜、平等、殊胜的供养，即大供养，大贪欲，使一切众生欢喜。然后，从金刚道中引出红白明点，从脐间到头顶之间的四个脉轮及其脉瓣充满，因无漏的安乐而充满，并观想一切戏论都已断绝的智慧所遍布，这是修持的日月精华。坛城被金刚舌所吞噬。然后，在脉络中，通过身语意三门，以幻轮，有相和无相的三种要点来展开，并在自性离戏的境界中念诵，这是法性义的智慧，普贤王如来的密意。其中，第一个智慧，因嗔恨的分别念在原地清净，而清晰安乐且无自性，是如镜般的智慧。第二个是，因我慢自负清净，父父和佛母无二，是平等性智。第三个是，因粗大的贪欲执着消失，而知晓安乐的自性是空性，是妙观察智。第四个是，因嫉妒清净，且乐空的行持达到究竟，是成所作智。然后，四喜的增上喜达到圆满，对任何事物都没有分别念，这是法界性智。
English
By eating delicious food, having massages, talking about desire, watching, laughing, and so on, the body's channels are filled with comfort. Second, on a comfortable cushion, visualize the mandala of deities as father and mother, and bless the secret vajra and lotus of the dakinis. On top of that, generate and invite the mandala of the Buddhas. By embracing, kissing, scratching, caressing the breasts, and so on, agitate the bodhicitta, which is the practice. Then, by entering into samadhi, experience the play of father and mother as non-dual, which is the great practice. Third, at that time, the essence moving from the crown of the head to the throat is the wisdom of joy. Descending from the throat to the heart is the wisdom of supreme joy. Descending from the heart to the navel is the wisdom of joy-free. Descending from the navel to the secret place is the wisdom of co-emergent joy. The proliferation of grasping and being grasped is completely pacified, and the inconceivable wisdom of great bliss is the offering of joy, equality, and supreme, that is, the great offering, great desire, making all beings happy. Then, drawing the white and red bindus from the vajra path, the four chakras from the navel to the crown of the head and their petals are filled, filled with the bliss of non-leakage, and contemplate that it is pervaded by the wisdom of all proliferation being severed, this is the essence of the sun and moon of practice. The mandala is swallowed by the vajra tongue. Then, in the channels, unfold with the three key points of illusion wheel, with and without object, and recite in the state of self-nature free from proliferation, this is the wisdom of the meaning of dharmata, the intention of Samantabhadra. Among them, the first wisdom, because the conceptual thought of hatred is purified in its place, and is clear and blissful and without self-nature, is the mirror-like wisdom. The second is, because pride and arrogance are purified, and father and mother are non-dual, it is the wisdom of equality. The third is, because the coarse grasping and conceptual thought of desire is extinguished, and the nature of bliss is known to be emptiness, it is the discriminating wisdom. The fourth is, because jealousy is purified, and the activity of bliss and emptiness reaches its ultimate end, it is the accomplishing wisdom. Then, the four joys of increasing stability are perfected, and there is no conceptual thought about anything, this is the wisdom of the dharmadhatu.
Chinese
所有行为皆净化为智慧，四种智慧皆净化为法界。即，融入拉萨本，种子融入那达，那达融入宾度，宾度融入法界，与五种自性相结合。法界与智慧无二，是普贤父母的究竟密意。正如第十三章节所说：通过心髓明点的结合，从乐的智慧游戏中，向智慧欢喜者献上供养。此乃此处所指之义。第二，关于正文的意义有五点。所依对境为何，即十二母心之密母，十六母语之密母，二十龙女身之密母，将恶劣种姓女的善恶差别区分开来，舍弃恶劣，依止善良，或者不作区分，任何对境皆可。以何种方式结合，如对一尊本尊也以念诵、修持四种方式来依止，此处也同样，通过修习手印续部，增长菩提心，是为念诵。以清净的认知，观和触等是近念诵。以明晰的本尊观，拥抱等是修持。以无二的方式嬉戏，从四轮降至秘密处，是以大修持次第将智慧相结合。所结合的本体为何，即从那以后，观想在明妃莲花坛城中，作为无二菩提心的芥子大小的所依。大乐的自性，以佛陀的聚落庄严的心之坛城，欢喜并生起，从法界迎请智慧尊并融入，安住于此。对所有无余的佛陀坛城，献上嬉戏的供养。迎请来的本尊和自身身体处所中，自然成就的坛城本尊皆欢喜，以平等的最胜大布施，各自融入并令其满足，观想获得无二大乐的成就，并将菩提心保持在莲花中盘旋。如何获得成就，即如是修习念诵、修持等四支，所修成的空行秘密的日月精华，以秘密金刚之舌从四脉轮的坛城中央取出。以下依次充满，身体的处所。
English
All actions are purified into wisdom, and the four wisdoms are purified into the Dharmadhatu. That is, dissolving into Lhasa Bon, the seed dissolving into Nada, Nada dissolving into Bindu, and Bindu dissolving into the Dharmadhatu, combining with the five natures. The Dharmadhatu and wisdom are non-dual, which is the ultimate intent of Samantabhadra and Samantabhadri. As it is said in the thirteenth chapter: Through the union of the heart essence bindu, from the play of blissful wisdom, offer worship to the delighted wisdom. This is the meaning indicated here. Secondly, regarding the meaning of the text, there are five points. What is the object to be united with? That is, the twelve Mothers' secret mother of the heart, the sixteen Mothers' secret mother of speech, the twenty Naga women's secret mother of body, distinguishing the good and bad differences of the women of evil lineage, abandoning the bad and relying on the good, or without distinguishing, any object can be used. In what way to unite? Just as one relies on a single deity with the four practices of recitation and accomplishment, here also, by practicing the Mudra Tantra and increasing Bodhicitta, it is recitation. With pure cognition, seeing and touching, etc., are near recitation. With clear visualization of the deity, embracing, etc., is accomplishment. Playing in a non-dual way, descending from the four chakras to the secret place, is uniting wisdom with the stages of great accomplishment. What is the essence to be united? That is, from then on, contemplate in the lotus mandala of the consort, the support of non-dual Bodhicitta, the size of a mustard seed. The nature of great bliss, the mandala of the heart adorned with the assembly of Buddhas, rejoice and generate, invite the wisdom being from the Dharmadhatu and dissolve it, abiding there. To all the complete Buddha mandalas, offer the offerings of play. The invited deity and the naturally accomplished mandala deities in the place of one's own body are all pleased, and with the supreme great generosity of equality, dissolve and satisfy them individually, contemplate attaining the accomplishment of non-dual great bliss, and hold the Bodhicitta swirling in the lotus. How to obtain accomplishment? That is, having practiced the four limbs of recitation and accomplishment, the essence of the sun and moon of the secret space, take it with the secret Vajra tongue from the center of the mandala of the four chakras. Then gradually fill it up, the place of the body.
Chinese
全部都普遍散布，并且转变为智慧。其中有些人认为，将显现为天神的舌头视为金刚，取来并想要吞入腹中，那是不对的，因为他们不理解结合的意义。修持的果实是，以神通力在空中行走，以神通了知而清楚地证悟一切法，以及以禅定和智慧的光芒照亮，超越地和道的差别，寿命与日月同等，成就自性之义，获得金刚身，以及从这些之中获得宝剑、眼药、药丸、炼金术、健行等八种共同成就。最终，成为普贤王如来至高之地的如意云之主，身与智慧无二无别，自然成就利益众生二事。第二，解脱清净之处，大方便秘密坛城有三，其中，所解脱的对境是成为慈悲的田地，如金刚橛云：以慈悲解脱的誓言是，并非杀害和镇压，而是将蕴聚充满金刚，将识观想为金刚。也就是说，自己心中没有自相的嗔恨心，需要以慈悲来调伏。此外，对于不能以息增来调伏，而需要以忿怒来调伏的众生，最高是天界的诸神和人类，最低是恶道的众生，如果区分，这十种田地都处于痛苦的因和果之中。为了使他们脱离各自的痛苦而进行解脱。此外，在誓言光明中说：上师三宝和身之仇敌二者，违背誓言和欺骗，聚集而来和完全损害，具有恶劣誓言敌人的状态，这三个恶道和这十种，瑜伽士们全部接受。如此。这也是为了利益他人，知道会改变，具有三种大慈悲，在因的乘中也有允许最初七种不善的时候，如云：对于伟大的菩萨允许七种不善。就像对待拿着短矛的黑人一样。如何解脱的方法是，上等瑜伽士以禅定来解脱，中等瑜伽士以禅定和咒语。
English
All are universally distributed, and transformed into wisdom. Some people think that taking the tongue that appears as a deity as a vajra, taking it and wanting to swallow it into the stomach is not right, because they do not understand the meaning of union. The fruit of practice is to walk in the sky with supernatural powers, to clearly realize all dharmas with clairvoyance, and to illuminate the differences between grounds and paths with the light of samadhi and wisdom, to achieve the meaning of self-nature with life equal to the sun and moon, to obtain the vajra body, and to obtain eight common siddhis such as swords, eye medicine, pills, alchemy, and swift feet. Ultimately, one becomes the lord of the wish-fulfilling cloud of the supreme ground of Samantabhadra, and the two benefits of benefiting beings are naturally accomplished because body and wisdom are inseparable. Secondly, liberation is the pure place, the great skillful means secret mandala has three aspects, of which, the object to be liberated is to become the field of compassion, as Vajrakilaya says: The samaya of liberation with compassion is not killing and suppressing, but filling the aggregates with vajra, and contemplating consciousness as vajra. That is to say, one must not have inherent hatred in one's own mind, and must be subdued with compassion. Furthermore, those sentient beings who cannot be subdued by pacifying and increasing methods, but must be subdued by wrathful means, the highest being gods and humans in the heavenly realms, and the lowest being sentient beings in the lower realms, if divided, these ten fields are all in the cause and effect of suffering. Liberation is performed in order to free them from their respective sufferings. Furthermore, it is said in the Clear Light of Samaya: The precious teacher, the two enemies of the body, those who violate and deceive the samaya, those who come together and completely harm, those who have the state of evil samaya enemies, these three lower realms and these ten, all yogis accept. So it is. This is also for the benefit of others, knowing that it will change, having three great compassions, and in the vehicle of cause there is also a time when the first seven non-virtues are allowed, as it is said: The seven non-virtues are allowed for the great bodhisattva. Just like dealing with a black man with a short spear. The method of how to liberate is that the superior yogi liberates with samadhi, the intermediate yogi with samadhi and mantra.