Chinese
如果使用“瓦”，功德是：使奇妙生起的坛城欢喜。其功德是：获得奇妙征兆生起的成就，使善逝的坛城欢喜，或者为了自己和众生的利益而供养，因此，为了众生的利益而使生起的善逝坛城欢喜。关于明妃的教导：天女“阿”是智慧的工具结合，天女是明妃的上等名称。或者，相貌圆满、寂静且确定的就是天女。龙女，龙女是明妃的中等名称。或者，具有名称且乳房丰满的。劣种女，种姓是明妃的下等名称，没有任何不具名称的。或者，具有名称但行为没有取舍、粗俗的就是劣种。关于取舍的教导：区分或者不区分，有两种：取舍和加持。如果实际进行取舍，区分就是：舍弃劣种，取上等种姓。或者，不区分就是：不区分好坏名称。这要与上师的温度相结合。加持是：区分就是：将明妃种姓的明妃分为五种，加持为任何一种种姓。不区分就是：将咒语加持为任何明妃。༈ 与意义、实相相结合的四种修持是：念诵，被称为证悟胜义菩提心。为什么要这样做呢？因为众生执着于事物和相状，远离了解脱，停留在轮回中。瑜伽士证悟胜义菩提心，证悟空性无我，因此远离轮回，趋近于解脱，所以称为念诵。近念诵是：在证悟胜义菩提心的基础上，进一步观想自己的身语意三门为本尊的身语意。为什么要这样做呢？因为在证悟胜义的基础上观想本尊身，就更加远离轮回，更加趋近于解脱，所以称为近念诵。修持是在明妃前生起，为什么要这样做呢？因为作为修持的基础或道路的是明妃，所以是修持。大修持是：与明妃无二无别地结合。
English
If one practices with 'Va', the merit is: it pleases the mandala where wonders arise. Its merit is: one obtains the accomplishment of wonderful signs arising, and pleases the mandala of the Sugatas, or by offering for the benefit of oneself and beings. Therefore, it pleases the mandala of the Sugatas that arises for the benefit of beings. Teaching on the Consort: The goddess 'A' is the union of the implements of wisdom. The goddess is the superior name of the consort. Or, the one with a perfect form, peaceful and certain, is the goddess. Naga woman, Naga woman is the middle name of the consort. Or, the one who has a name and large breasts. Low-caste woman, caste is the inferior name of the consort, there is none without a name. Or, the one who has a name but whose behavior has no discernment of what to take and leave, and is vulgar, is the low-caste. Teaching on what to accept and reject: Distinguishing or not distinguishing, there are two: accepting and rejecting, and blessing. If one actually performs accepting and rejecting, distinguishing is: abandoning the low-caste and taking the superior caste. Or, not distinguishing is: not distinguishing between good and bad names. This should be combined with the warmth of the lama. Blessing is: distinguishing is: dividing the consorts of the consort caste into five, and blessing them as whatever caste they are. Not distinguishing is: blessing that mantra as any consort. ༈ The four practices combined with meaning and reality are: Recitation, which is called recognizing the ultimate bodhicitta. Why is this done? Because sentient beings cling to things and characteristics, they are far from liberation and remain in samsara. The yogi realizes the ultimate bodhicitta, realizes emptiness and selflessness, therefore he distances himself from samsara and approaches liberation, so it is called recitation. Near recitation is: on top of realizing the ultimate bodhicitta, one further visualizes one's own body, speech, and mind as the body, speech, and mind of the deity. Why is this done? Because on top of realizing the ultimate, one visualizes the deity's body, one is even further removed from samsara and even closer to liberation, so it is called near recitation. Accomplishment is generating in front of the consort. Why is this done? Because the consort is the basis or path of accomplishment, so it is accomplishment. Great accomplishment is: uniting inseparably with the consort.
Chinese
从菩提心出发，安置坛城，供养，从事食子等事业，圆满具足善逝之行，安住于究竟，故称为大成就。宣说四种近修是：近修与亲近等结合下部的四种近修是：近修是清净的明妃，分为生而清净和修习而清净。生而清净的是：具有莲花、海螺、吉祥牛、图案、鹿、嫩枝等相。修习而清净的是：通过闻思修习，以灌顶成熟所知，以学修清净身体。如果问：为何称为近修？因为行持结合之法，故为近修。亲近，即亲近的近修是：自身明妃的身体丰满，控制气息并修习明点，身体的违缘消除，顺缘成办，舒适地安坐，从脐轮处气息与火相结合，从字母རཾ་（藏文，梵文天城体ram，梵文罗马拟音ram，火）中生出火，明点ཧྃ་（藏文，梵文天城体hum，梵文罗马拟音hum，吽）蓝色，头朝下，如冰雪般落在顶轮。融化后滋养下部的火。然后稍微压住上方的气息，稍微提起下方的气息。如空中之风。因此，行持结合之法，因亲近故为亲近的近修。成就是：将具有相的明妃置于身边，降下明点，然后抓住，使其遍布，守护使其不衰减。首先降下并散布明点，散布并抓住，抓住并逐渐逆转。降下是：第一刹那的喜悦智慧。那是明点升起的暖热。第二刹那的殊胜喜悦智慧。那是明点摇动的暖热。第三刹那的离喜智慧。那是明点燃烧。此时，抓住明点，以柱子抓住。如果不善于保持安乐，则安乐短暂，如果善于抓住，则身体和语言会变化。将四大洲汇集到须弥山，眼睛融入虚空，将绸缎抛向空中。口中也要念诵ཧཱུྃ་（藏文，梵文天城体hum，梵文罗马拟音hum，吽）。大成就。大成就是：获得第四刹那的俱生智慧，那是明点显现的暖热。
English
From the mind of enlightenment, establishing mandalas, making offerings, engaging in activities such as making torma, fully possessing the deeds of the Sugatas, and abiding in the ultimate perfection, it is called great accomplishment. The explanation of the four approaches is as follows: The four approaches, combined with the path of desire and below, are: Approaching is the purification of the consort, which is divided into being pure by birth and being pure by practice. Being pure by birth means possessing characteristics such as lotus, conch, auspicious bull, patterns, deer, and tender branches. Being pure by practice means that through hearing, thinking, and meditating, the knowable is matured by empowerment, and the body is purified by learning. If asked, why is it called approaching? Because it involves engaging in the method of union, it is called approaching. Proximity, that is, the approaching of proximity, is when one's own consort's body is made full, the breath is controlled, and the bindu is practiced. The obstacles of the body are cleared, favorable conditions are accomplished, one sits comfortably, and from the navel chakra, the breath is combined with fire. From the letter རཾ་ (Tibetan, Devanagari ram, Romanized Sanskrit ram, fire) fire arises, and the bindu ཧྃ་ (Tibetan, Devanagari hum, Romanized Sanskrit hum, Hum) blue, head downwards, falls like snow and ice on the crown of the head. Melting, it nourishes the fire below. Then, slightly press down on the upper breath and slightly lift the lower breath. Like the wind in the sky. Therefore, engaging in the method of union, because of proximity, it is the approaching of proximity. Accomplishment is: placing the consort with characteristics nearby, bringing down the bindu, then grasping it, making it pervade, and guarding it so that it does not diminish. First, bring down and spread the bindu, spread and grasp, grasp and gradually reverse. Bringing down is: the wisdom of joy in the first moment. That is the warmth of the rising bindu. The wisdom of supreme joy in the second moment. That is the warmth of the moving bindu. The wisdom of joylessness in the third moment. That is the burning bindu. At this time, grasp the bindu, grasp it with a pillar. If one is not skilled in maintaining bliss, the bliss will be short-lived. If one is skilled in grasping, the body and speech will change. Gather the four continents into Mount Meru, merge the eyes into space, and wave the silk in the air. In the mouth, one should also recite ཧཱུྃ་ (Tibetan, Devanagari hum, Romanized Sanskrit hum, Hum). Great accomplishment. Great accomplishment is: obtaining the co-emergent wisdom in the fourth moment, which is the warmth of the revealed bindu.
Chinese
从那里遣除。如果对于遣除不精通，就会像水和树木一样。如果精通遣除，就能使畜生转变。以遍布的印相降伏，使田地普及。之后守护明点，因为生起安乐而充满，所以会漏失。由于邪魔和习气在梦中漏失。疾病因水和树木而漏失。由于本母的因缘，生起贪欲而漏失。由于食物不调和，自身衰弱而漏失。由于行为和空虚而漏失，这些都要守护。在佛母莲花的宫殿中。所谓佛母的bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是根的形状，有三个层次：外面是两片莲花瓣，中间是三片莲花瓣，里面是八片莲花瓣。字母是：根kha kha mu ka ai的形状，位于三角形中。明点是：从根昆达里的内部流出。昆达里也像莲花的床垫一样伸展，像水树的精华一样直立，像芝麻油灯一样明亮，像镜子的意义一样柔和，像红糖的糖浆一样粘稠。安乐充满于心中的坛城。所谓佛父的安乐是佛母的城堡充满，即安乐，胜安乐，安乐之安乐，俱生安乐。如同佛陀的心，安乐，光明，无分别，是从所断的无明中解脱，是应得的智慧显现。那坛城本尊的自性，秘密地充满于佛母的bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中。所有佛陀如云般聚集。通过三摩地，菩提心的光芒，过去现在未来无数的佛陀，如同虚空中的云彩般无余地迎请，融入自身，成为无别。或者，观想面前所住者以菩提心供养，自己也接受供养。以喜悦平等殊胜的布施充满。所谓佛父佛母方便与智慧二无别的安乐所生的喜悦而喜悦，佛父佛母根门平等结合所生的喜悦是平等。殊胜的菩提心安乐供养是殊胜。菩提心布施等六度圆满是布施。自己和佛陀的光芒交织充满，所以称为以布施充满。指示获得成就的方法是：修持日月之精华。即在处所的根脉上修习，所依是
English
From there, dispel it. If you are not skilled in dispelling, it will be like water and trees. If you are skilled in dispelling, you can transform animals. Subdue with widespread mudras, and spread the field. Then protect the bindu, because it is born of bliss and is full, so it will leak. Due to demons and karmic imprints, it leaks in dreams. Diseases leak due to water and trees. Due to the cause of the vidyamudra, desire arises and it leaks. Due to incompatible food, one's own strength weakens and it leaks. Due to conduct and emptiness, it leaks, all of which must be protected. In the palace of the lotus of the Mother. The bhaga (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, literal Chinese meaning) of the Mother is the shape of the root, with three levels: the outer is two lotus petals, the middle is three lotus petals, and the inner is eight lotus petals. The letters are: the shape of the roots kha kha mu ka ai, located in a triangle. The bindu is: it flows from within the root kundali. The kundali also stretches like a lotus mattress, stands upright like the essence of a water tree, is as bright as a sesame oil lamp, is as smooth as the meaning of a mirror, and is as viscous as brown sugar syrup. Bliss fills the mandala of the heart. The bliss of the Father is the castle of the Mother being filled, which is bliss, supreme bliss, bliss of bliss, and co-emergent bliss. Like the mind of the Buddha, bliss, clarity, non-discrimination, is liberation from the ignorance to be abandoned, and is the manifestation of the wisdom to be attained. That nature of the mandala deities, secretly fills the bhaga (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, literal Chinese meaning) of the Mother. All Buddhas gather like clouds. Through samadhi, the rays of light of bodhicitta, countless Buddhas of the past, present, and future, are invited without remainder like clouds in the sky, merged into oneself, and become inseparable. Or, visualize the one who dwells in front being offered with bodhicitta, and oneself also receiving the offering. Fill with joy, equality, and supreme generosity. The joy born of the non-duality of the Father and Mother, method and wisdom, is joy, and the joy born of the equal union of the Father and Mother's sense doors is equality. The supreme bodhicitta bliss offering is supreme. The perfection of the six paramitas, such as bodhicitta generosity, is generosity. One's own light and the light of the Buddhas intertwine and fill, so it is called filling with generosity. The method of indicating the attainment of accomplishment is: practice the essence of the sun and moon. That is, practice on the root veins of the place, the support is
Chinese
吸持伊迦乐，念诵成就字。控制下行气，通过父母的乐空来成就，即：太阳是母亲的红色莲花，月亮是父亲的白色菩提心，是父母二人的身体精华，是能成就大乐的物质。用坛城金刚舌来取用。意思是，从母亲的密处坛城中，观想并用弟子的金刚舌取用。接下来是展示果位：空行母光明炽盛，寿命得以延长。意思是，其果位是：像鸟儿一样在空中飞行，身体颜色鲜明而炽盛，没有白发，身体像小孩一样，舌头能遮盖自己的脸。寿命与日月同长，像灯在风中一样，通过寿命自在而获得持明果位。延长寿命的方法是：脐轮像镜子一样清澈，上半身像狮子一样雄伟，令一切众生心生欢喜，显现神通，身体能够隐形。成为如意云的主人。意思是，如心中所想一般显现，例如，就像如意宝珠一样，无需思虑就能满足一切需求。同样，在完全接受殊胜菩提心后，无需分别念就能自然而然地成就各种悉地，就像如意宝珠，或者像夏季的云彩汇聚降下甘霖，或者像珍宝文字之云降下悉地一样，成为自在掌控轮回与涅槃的主人。田地转变成殊胜和次殊胜。意思是，因为是出生和显现的地方，所以称为田地；因为是安住和依靠的地方，所以也称为田地。例如，土地能生长和显现庄稼，是安住和依靠的地方。同样，一切诸佛，虽然显现，也是从众生清净的心性中显现；虽然安住，也是安住在心的法性中。殊胜指的是人，次殊胜指的是马和象等旁生。这些都是被度化的十方田地。智者安放在日月轮之中。意思是，在太阳和月亮的坛城中，精通度化之法的瑜伽士，将所要度化的田地的形象安放在坛城中。接下来，展示度化的方法：修持我慢手印。