English
Accomplishing through play is the great accomplishment. Bathing in the space of wisdom and adorning with ornaments. Visualizing as Father and Mother deities, blessing the genitals, arranging all Sugata mandalas. The yogi himself visualizes as Vajrasattva, the deity of the lineage. Playing with the four mudras non-dually, and possessing the means of bliss. The father's vajra and the mother's bell, lotus, united non-dually. In the mother's lotus mandala, Dispersing the mandala of the blissful heart. Bodhisattva, the father's bodhicitta, dispersing the blissful heart. Seizing with the means of the sixteen joys and the stages of the five minds such as movement. The puja of the bodhicitta spread, in all Buddha mandalas, Delighting and laughing with bliss, filling with the great generosity of equality. The body, speech, and mind of the mandalas of the ten directions and four times are pleased, By giving to many beings, they are satisfied and attain bliss, Again, gathering back and reversing, the body merges into the dharmadhatu non-dually, the beginning and end merge. After merging in this way, from the mother's space, the mudra of the deity blazes. The Sugata's intention, method and wisdom are perfected. Mudra mandala, the five families, Samantabhadra, six, and the true perfection of self-nature. Those who have not accumulated, accumulate great merit with bliss, and those who have not focused, accumulate wisdom, thus both are perfected. The mother's practice, the essence of the red and white parts of the sun and moon bindu. From the mother's mandala, the siddhi bindu, visualize with the vajra tongue and take it, Its qualities are, the gathering of dakinis, the color is clear, the light is blazing, the siddhi of longevity vidyadhara, etc. Because all supreme and common siddhis arise, it becomes the master of all wish-fulfilling dharma clouds. The clairvoyance arising from union, all the six realms, times, and places appear. And knowing. All the great offerings of non-dual method and wisdom are equally united, All realizations are non-dually merged into the dharmadhatu, Not falling into bad destinies, accomplishing the true fruit of Buddhahood. The secret approach and accomplishment, this skillful means of union, liberates from the mud of samsara of afflictions.
Chinese
是大乐。如此度化之时，甘露真实义即是法性结合。如此结合之时，即是无余度化。一切众生本即是天与天女，于坛城中证悟，于真实义中无二结合。根识是父菩萨，境时是母，二者无二结合。五蕴即是五如来，五大即是与母无二结合。四时结合为天女。常断四边是门，四忿怒母。一切诸法无余皆生起，于法性平等性中，界与智无二自显现而结合。先前大吉祥以方便如罗刹女嬉戏般。如此结合之时，于时无有贪著。于如此无贪著中，以方便善巧之结合而生贪著。于如此贪著之时，因不为已染著所染，故无有贪著之过患。因此，此乃最胜梵天王，无二界智慧无二，于真实义中结合，故是大贪著。如是若未证悟而行实事，以结合而心生分别，以度化而生于罗刹之处。一切供养之行中，以吉祥八饰与尸林之庄严作装饰。吉祥八饰为：威慑翅膀之饰，金刚鹏鸟之翅膀，以五种龙族作庄严；胜利英雄之饰，手印；焚烧烦恼之智慧火焰饰；燃烧光芒之发髻饰；调伏魔众之威吓坐垫饰；吉祥暴怒虎之饰；具足殊胜乘之大象生皮饰；田省亦同。尸林八饰为：其中，系缚之三饰为：干骷髅之头饰，陈旧之耳环，潮湿之项链。涂抹之三饰为：油脂之图案，红色的滴，大灰烬之堆。穿戴之三饰为：腰间田省，吉祥田之顶饰，共八种。另有将命脉阿杂拉内，从人血至五甘露之八堆，认为是颈饰。饮食等总的来说与寂静随顺。
English
It is great bliss. When liberated in this way, the true meaning of nectar is the union of Dharmata. At the time of such union, all are liberated without remainder. All beings are inherently gods and goddesses, realized in the mandala, and united in the true meaning without duality. The sense faculties and consciousness are the father bodhisattva, and the objects and time are the mother; the two are united without duality. The five aggregates are the five Tathagatas, and the five elements are united without duality with the mother. The four times are united as goddesses. The four extremes of permanence and annihilation are the doors, the four wrathful mothers. All phenomena, without exception, arise, and in the equality of Dharmata, space and wisdom are united as a self-manifestation without duality. Previously, the Great Glorious One, with skillful means, played like a Rakshasa woman. In such union, there is no attachment or desire at that time. In such non-attachment, attachment arises through skillful means of union. In such attachment, because it is not tainted by what has already been attached to, there is no fault of attachment. Therefore, this is the supreme Brahma king, the non-dual space and wisdom are non-dual, and united in the true meaning, it is great attachment. If one practices in reality without such realization, one generates conceptual thoughts through union, and is born in the realm of Rakshasas through liberation. In all practices of offering, one adorns oneself with the eight glorious ornaments and the decorations of the charnel ground. The eight glorious ornaments are: the ornament of subduing wings, the wings of the Vajra Garuda, adorned with the five Naga clans; the ornament of victorious heroism, the hand symbol; the ornament of the wisdom fire that burns afflictions; the ornament of the burning and radiant hair; the ornament of the terrifying seat that tames the demons; the ornament of the glorious fierce tiger; the ornament of the great elephant hide that possesses the supreme vehicle; the field province is also similar. The eight charnel ground ornaments are: Among them, the three ornaments to be attached are: a crown of dry skulls, old earrings, and a wet necklace. The three ornaments to be smeared are: patterns of grease, drops of red, and heaps of great ashes. The three ornaments to be worn are: a field province at the waist, a crest of auspicious field, totaling eight. Others consider the eight heaps from the life force Ajala within, from human blood to the five nectars, to be a necklace. In general, food and drink, etc., are in accordance with peacefulness.
Chinese
以此行持。尤其要具足舞蹈和歌词。诸根和诸识，处所、时间和觉性等，与父方便和母般若无二无别地相应，证悟法性平等之自性见，并且禅定明晰时，轮回涅槃一切有情器世界，皆是意乐大乐智慧手印之坛城。肢体大动，于身体法轮之宫殿中，所有本尊、忿怒尊、忿怒母，观想身色明亮，禅定之光芒四射，身体的肢体所有动摇皆是手印。右为方便，左为般若之足，恒时足下化现金刚，以行持每一个大方便之步伐，足迹之处，皆会生出无染莲花。若能以禅定使足为金刚，地为莲花，那么所有极度死亡之有情皆会成佛，于无上法身，化生于菩提刹土。自性坛城之诸本尊，也应观想为忿怒尊之坛城。于头部之坛城中，观想佛（བུདྡྷ་，梵文天城体：बुद्ध，罗马转写：Buddha，字面意思：佛陀）黑汝嘎，如是观想各部之忿怒尊父母，并摇动旋转，十方之诸佛坛城皆会震动。手的行为手印，观想右为金刚（བཛྲ་，梵文天城体：वज्र，罗马转写：Vajra，字面意思：金刚）黑汝嘎及其眷属，左为宝生（རཏྣ་，梵文天城体：रत्न，罗马转写：Ratna，字面意思：宝）黑汝嘎及其眷属，并摇动，所有持明者之刹土皆会震动。右足业（ཀརྨ་，梵文天城体：कर्म，罗马转写：Karma，字面意思：业）黑汝嘎，左足莲花（པདྨ་，梵文天城体：पद्म，罗马转写：Padma，字面意思：莲花）黑汝嘎及其眷属，观想以足之大力踩踏跳跃，便能救度六道众生所有难忍之痛苦，并且镇压一切邪魔外道。如是，若问五部之威力有大小吗？自性上没有，而是针对所化众生之根器，考量其高低次第。总而言之，摇动所有肢体，从每一个毛孔中，化现出无数如微尘般之忿怒尊，以忿怒尊之无数化身，于十方世界如微尘般，为了成办忿怒尊之事，而化现微尘之量，并以慈悲调伏所化众生，融入法界无二无别之中。以足之舞蹈和口之歌词以及眼之姿态
English
Practice in this way. In particular, it should be complete with dance and lyrics. All the faculties and consciousnesses, places, times, and awarenesses, become inseparably united with the father's skillful means and the mother's wisdom. When the view of the nature of equality of reality is realized and the samadhi is clear, all of samsara and nirvana, the container and its contents, are the mandala of the wisdom mudra of the great bliss of intention. In the great movement of the limbs, in the palace of the wheel of the body, all the deities, wrathful deities, and wrathful mothers, contemplate their body colors as clear and the rays of samadhi as radiating. All movements of the body's limbs are mudras. The feet, with the right as skillful means and the left as wisdom, always have vajras blazing on the feet. By practicing each step of great skillful means, in each footprint, a stainless lotus arises. If, through samadhi, the feet become vajras and the ground becomes lotuses, then all sentient beings who have died extremely will become Buddhas, and will be born in the pure land of enlightenment in the supreme Dharmakaya. The deities of the self-existing mandala should also be contemplated as the mandala of wrathful deities. In the mandala of the head, contemplate Buddha（བུདྡྷ་，梵文天城体：बुद्ध，罗马转写：Buddha，literal meaning: Buddha） Heruka, and likewise contemplate the wrathful deities, father and mother, of the families, and move and rotate them. All the Buddha mandalas of the directions and times will shake. The hand gestures are mudras. Contemplate Vajra（བཛྲ་，梵文天城体：वज्र，罗马转写：Vajra，literal meaning: Vajra） Heruka and his retinue on the right, and Ratna（རཏྣ་，梵文天城体：रत्न，罗马转写：Ratna，literal meaning: Jewel） Heruka and his retinue on the left, and move them. All the realms of the vidyadharas will shake. Karma（ཀརྨ་，梵文天城体：कर्म，罗马转写：Karma，literal meaning: Action） Heruka on the right foot and Padma（པདྨ་，梵文天城体：पद्म，罗马转写：Padma，literal meaning: Lotus） Heruka and his retinue on the left foot, contemplate them and stomp and jump with great force. All the unbearable suffering of the six realms will be liberated, and all demons and heretics will be suppressed. Thus, if asked whether the five families have great or small power, they do not in essence, but they are considered in terms of the high and low order of the beings to be tamed. In general, by shaking and moving all the limbs, from each pore of the hair, emanate countless wrathful deities like dust motes. With countless emanations of those wrathful deities, in the ten directions and realms like dust motes, in order to accomplish the purposes of the wrathful deities, emanate the amount of dust motes, and with compassion, tame the beings to be tamed and dissolve them into the indivisible realm of reality. With the dance of the feet, the lyrics of the mouth, and the gestures of the eyes
Chinese
之后，所有用于三摩地的物品和方法，从先前寂静尊众的坛城中，将舞蹈、嬉戏等转化过来。通过剩余的仪轨，使眷属的微细尊众感到满足，然后将微细尊众收摄，并吩咐各自的职责。以身体的印契，按照仪轨广为开展，献上食子，然后缓慢收摄，不要超越行持道次第的誓言。如此修持，成果的成就毫无疑问地会实现。所有瑜伽士，方便父和智慧母，如果享用如此的物品，将令所有佛坛城欢喜，令三界众生充满大乐。征兆的部分，如先前显现一样出现，在此数量增长，本质稳固地出现。神通方面，最终会清晰且稳固地显现六种，从下往上，洲的数量不断增长。在声音、影像和梦境中，也会显现极乐世界等世间，以及执持殊胜天人转生者，和预言持明果位等，应当观察魔障。即使是下等者，在十六天之内，不舍弃由生的身体，也能获得持明果位的寿命自在，在那里长久享用法性的安乐，获得无上大乘金刚萨埵的果位，以八十随好和三十二妙相庄严。具足六神通，遍知且具眼，智慧圆满，大集会，福德和智慧二者无二无别地圆满。对佛陀报身刹土进行自在的统治，在一切行境中，身和智慧的嘛达（梵文，mātṛ，梵文罗马拟音，matri，母亲）如所观想般自然成就。更进一步，比先前观察时，成果不会依赖，因此，舍弃心中的希望和恐惧，以具有意义的大精进，将心投入到实修中，在今生就能证得涅槃而成佛。所有适合瑜伽见解和三摩地的人，如果努力修持如此道次第的积资之行，即使智慧和精进不足，也能获得寿命自在的果位。
English
After that, all the items and methods used for samadhi, from the mandala of the previous peaceful assembly, transform the dances, plays, and so on. Through the remaining rituals, satisfy the subtle retinues of the mandala, then gather the subtle retinues and instruct them in their respective duties. With the body's mudras, widely perform according to the ritual, offer the torma, and then slowly gather, without exceeding the samaya of the practice path. By practicing in this way, the attainment of the result will undoubtedly be realized. All yogis, the father of skillful means and the mother of wisdom, if they enjoy such items, will please all Buddha mandalas and fill all beings of the three realms with great bliss. The signs will appear as before, increasing in number and appearing with a stable essence. In terms of clairvoyance, the six will appear clearly and steadily, increasing from the bottom up, with the number of continents constantly increasing. In sounds, images, and dreams, the realms of Sukhavati and other worlds will also appear, as well as those who hold special births of gods and humans, and predictions of the vidyadhara level, and so on, and one should examine the maras. Even the lowest, within sixteen days, without abandoning the body of arising, can obtain the life empowerment of the vidyadhara level, and there, for a long time, enjoy the bliss of dharmata, attain the level of the supreme Vajrasattva of the unsurpassable Great Vehicle, adorned with eighty minor marks and thirty-two major marks. Possessing the six clairvoyances, omniscient and with eyes, perfect wisdom, great assembly, both merit and wisdom will be perfected without duality. Exercising dominion over the Buddha's Sambhogakaya realm, in all realms of activity, the mātṛ (Sanskrit, mātṛ, mother) of body and wisdom will be naturally accomplished as envisioned. Furthermore, compared to the previous observation, the result will not be dependent, therefore, abandoning hope and fear in the mind, with meaningful great diligence, apply the mind to practice, and in this life, one can attain nirvana and become a Buddha. All those who are suitable for yogic view and samadhi, if they strive to practice the accumulation of such a path, even if wisdom and diligence are insufficient, they can obtain the fruit of life empowerment.