English
Classification: At twelve years old, she is a goddess; at sixteen, a dragon goddess; at twenty, a woman of inferior lineage. Second, classification from the perspective of the channels: eight petals are a goddess, four petals are a dragon goddess, and two petals are a woman of inferior lineage. Third, classification from the perspective of Bodhicitta: when both the sun and moon leak, she is a goddess; when the sun leaks, she is a dragon goddess; when neither leaks, she is a woman of inferior lineage. Fourth, classification from the perspective of the method of union: generating bliss for both oneself and others is a goddess; generating bliss for others is a dragon goddess; generating only bliss for oneself is a woman of inferior lineage. Therefore, after distinguishing between good and bad, one should rely on a good lineage and not rely on a bad lineage, or if a yogi has great power, one should not distinguish between good and bad, because it is for the purpose of actually inviting the daughters of gods and dragons. Second, there are two methods for how to unite. First, a brief explanation. First, give the consort three baths, adorn her with three ornaments, and explain three dharmas as preparation; this is a branch of approach. Bless the secret space, urge with the gestures of union, and the four implements and sixty-four treatises on desire are the close approach that increases bliss. Playing with the four mudras is practice, and taking with the sun and moon vajra tongue is great practice, which, at the final stage, causes the great wisdom of the path of seeing to arise in the continuum, and is the empowerment of taking great accomplishment from the space of the consort. Second, the detailed explanation has four parts: First, approach. For a qualified consort who holds the part of wisdom or space, perform three baths of pure water, milk, and fragrant water, and dress her in three ornaments of silk, jewels, and bone ornaments. Second, close approach. Then, arrange all the mandalas of the Sugata Mother on the consort's body, blessing the aggregates and elements as deities. Arrange the assembled deities in the secret space palace, and the yogi himself meditates as the deity Vajrasattva of Awareness. Third, practice has three parts. First, actual union. Playing with the four mudras means that the father and mother are in inseparable union. Second, the samadhi of union. The father's secret vajra and the mother's bell are made inseparable and capable, and on this basis, in the eight-petaled lotus mandala palace in the form of the consort's secret space lotus, the father's guhyavajra (Tibetan: གུ་ཧྱ་བཛྲ་, Sanskrit Devanagari: गुह्यवज्र, Sanskrit Romanization: guhyavajra, meaning: secret vajra) is inserted. According to one version, bliss is the heart's
Chinese
显现为“喜悦轮”。犹如中断。父亲的菩提心明点融入母亲的莲花处，因此要使之在极乐的意之坛城中欢喜。即，动摇的菩提心，坏灭，安住，祈愿，究竟之心，以五种次第生起，以掌握它的方法来认识。将身体和内外秘密安置的诸佛坛城，全部以菩提心大喜乐的供养来供奉，因为我和诸佛众生在自性中是平等的。以喜乐供养我，令诸佛欢喜，是无上的不执著的布施，因此，融入无二大乐中。第三，结合的功德。十方和四时的诸佛身语意的三坛城欢喜，瑜伽士的觉性和六道众生无别，因此众多众生也一同获得欢喜的安乐，再次，父母融入乐空无二的虚空中，因此称为融入。如此融入后，观想从母亲的虚空中，本尊身大印炽燃。又是，如来方便父和智慧母无二圆满，五部自生的大印，第六普贤，六能仁也真实圆满。如此显现不灭是福德资粮，不执著于它是智慧资粮，两大资粮也将圆满。第四，大成就分二。第一，从母亲的虚空中取大成就。如此大乐智慧修法的方便支分四修最后，要取成就。取什么呢？父母无二嬉戏所生的明点日月二者融合的一切功德精华聚集的精髓，是所有坛城自性，是能清晰显现五种智慧的所依，因此要取它。谁取呢？无有障碍的行者。何时取呢？荟供最后结束的黎明时分。从哪里取呢？从母亲的虚空中。由谁取呢？由善于引导和回遮明点的父亲的金刚舌取，是秘密金刚本身。或者观想五峰舌金刚
English
It appears as "Wheel of Joy." Like an interruption. The father's bodhicitta bindu reaches the mother's lotus place, therefore, it is to be made to rejoice in the mandala of great bliss's mind. That is, the moving bodhicitta, destruction, abiding, aspiration, and ultimate mind, arising in five stages, are recognized by the method of grasping it. By offering the great joy of bodhicitta as an offering of bliss to all the Buddha mandalas arranged in body, inner, and secret, because I and all Buddhas and sentient beings are equal in self-awareness. Offering myself with bliss and pleasing the victorious ones is the supreme non-attachment giving, therefore, it is absorbed into non-dual great bliss. Third, the merits of union. Pleasing the three mandalas of body, speech, and mind of the Buddhas of the ten directions and four times, and the yogi's awareness and the six realms of sentient beings are inseparable, so many sentient beings also simultaneously attain the bliss of joy, and again, the father and mother dissolve into the emptiness inseparable from bliss and emptiness, therefore it is called dissolution. Having dissolved in this way, contemplate the deity's body, the great mudra, blazing from the mother's space. Moreover, the Tathagata, the father of skillful means and the mother of wisdom, are perfectly non-dual, the five families' spontaneously accomplished great mudra, the sixth Samantabhadra, and the six Thubpas are also perfectly complete. Thus, unceasing appearance is the accumulation of merit, and non-attachment to it is the accumulation of wisdom, and the two great accumulations will also be completed. Fourth, the great accomplishment has two parts. First, taking the great accomplishment from the mother's space. Thus, at the end of the great accomplishment of the four-limbed method of accomplishing great bliss wisdom, accomplishment should be taken. What should be taken? The essence of all the qualities of the mingling of the sun and moon bindus born from the non-dual play of the father and mother, is the essence of all mandalas, and is the basis for clearly distinguishing the five wisdoms, therefore it should be taken. Who should take it? The unobstructed practitioner. When should it be taken? At dawn at the end of the final gathering. From where should it be taken? From the mother's space. By whom should it be taken? By the father's vajra tongue, which is skilled at guiding and reversing the bindu, it is the secret vajra itself. Or visualize the five-peaked tongue vajra
Chinese
那么，它应该如何获取呢？应该像蜜蜂吸吮花朵那样获取。为了什么目的而获取呢？为了轻松获得两种成就而获取。第二，获取成就的功德。两种成就指的是什么呢？像鸟一样在空中飞行，享受天女。颜色鲜明，光芒四射，寿命长久等等，从内部像老鼠一样钻入地下，享用龙女。此外，还能获得神通和各种各样的神变。殊胜的成就是，像如意宝珠一样，无需移动就能像雨水般降下所需之物，因此如同云集。还能获得所有种姓的主宰，第六世达赖喇嘛。第三，如此结合的功德。从六道轮回的时间和地点，将平凡的快乐结合起来的功德，虽然显现并存在，但因无法真正了解而无法掌握。结合的供养，以方便法掌握的智慧大乐，父尊母尊共同结合，将所有念头结合于乐空无别的法界之中。因此，凭借此功德，不会堕入恶道，并且能够证悟真实的果位——见道。第四，结合与解脱在意义上没有差别地显示出来。通过结合，领悟大乐俱生智的意义，这本身就是对二元执着的念头的大解脱，或者说是从恶道中解脱。当解脱了贪执的念头时，也就是与法性菩提结合的时候。因此，在结合的当下，所有念头都彻底解脱，所以结合与解脱二者没有差别。第二，自性结合。从根本或原始开始，所有粗大的念头都安住在父尊，所有细微的念头都安住在母尊的坛城中，这是与清净的地的结合。第三，根、境、时。八根识是八位菩萨父尊，八境时显现为八位菩萨母尊。二者相遇，即是父尊母尊无二无别地结合，这就是根、境、时的结合。第四，禅定的结合。五蕴本身就是五部如来，地等五大本身就是五部佛母。
English
So, how should it be obtained? It should be obtained like a bee sucking on a flower. For what purpose is it obtained? It is obtained in order to easily obtain the two siddhis. Second, the merits of obtaining siddhis. What are the two siddhis? Flying in the sky like a bird and enjoying celestial maidens. Having clear color, blazing radiance, long life, etc., entering the earth from within like a mouse and enjoying dragon maidens. Furthermore, one will obtain clairvoyance and various kinds of magical powers. The supreme siddhi is that, like a wish-fulfilling jewel, without moving, desired things will come like rain, therefore like a gathering of clouds. One will also obtain the master of all lineages, the Sixth Dalai Lama. Third, the merits of combining in this way. The merits of combining ordinary happiness from the time and place of the six realms, although they appear and exist, are not grasped because they cannot be truly understood. The offering of union, the great bliss of wisdom grasped by skillful means, the father and mother uniting together, combining all thoughts into the sphere of bliss and emptiness inseparable. Therefore, by this merit, one will not fall into the lower realms, and one will accomplish the true fruit—the path of seeing. Fourth, showing that union and liberation are not different in meaning. Through union, understanding the meaning of great bliss, co-emergent wisdom, this itself is the great liberation of dualistic thoughts, or liberation from the lower realms. When attachment thoughts are liberated, it is also the union with Dharmata Bodhi. Therefore, at the very moment of union, all thoughts are completely liberated, so union and liberation are not different. Second, the union of self-nature. From the beginning or primordial state, all coarse thoughts abide in the father deity, and all subtle thoughts abide clearly in the mandala of the mother deity, which is the union with the pure ground. Third, sense faculties, objects, and time. The eight sense consciousnesses are the eight Bodhisattva fathers, and the eight objects and times appear as the eight Bodhisattva mothers. The meeting of the two is the union of the father and mother deities as non-dual, which is the union of sense faculties, objects, and time. Fourth, the union of samadhi. The five skandhas themselves are the five Tathagatas of the five families, and the five elements such as earth are the five mothers of the families.
Chinese
八位寂静本尊。将四处四时与八位心识天女结合，将四种我执与四位忿怒尊结合，将常断等四边与四位忿怒母结合，意与法界化为普贤父母。六种烦恼化为六能仁。除此之外，所有忿怒母坛城等的分别念，全部都融入法性平等性，以及证悟此性的自明智慧中，以殊胜的等持在坛城中平等结合。第五，以大方便结合的利益来作总结。过去世，大吉祥天以不执著的方便结合，与罗刹女和自在母嬉戏，却不被罪业沾染。同样，后来的瑜伽士在与明妃无二结合之时，以善巧方便享受安乐之味，不会自主放纵。如此一来，不执著安乐之味，智慧显现为男女二相而生起贪执，与自主放纵和如法贪执不同，在享受贪执之味时，贪执之味即显现为智慧，因此不会被贪执所束缚，也不会被贪执的过失所染污。此乃梵行之最，能自在安乐智慧，故为国王。这是极其真实的巨大贪执，将舍弃与对治融为一体，是如来藏的体性。第三，自主放纵的过失，结合与解脱二者。未证悟真实法性的瑜伽士，若随顺夸夸其谈的言语之见，而自主放纵结合与解脱，则结合的异熟果报是堕入饿鬼道，以及腐烂泥泞的地狱。因果相似的果报是转生为胎生虫。解脱的异熟果报是堕入 पुनरुज्जीवन (藏文：ཡང་སོས་，梵文天城体：पुनरुज्जीवन，梵文罗马拟音：punarujjīvana，汉语字面意思： पुनरुज्जीवन) 地狱，因果相似的果报是转生为业力罗刹的处所。第二，四种资具的使用方法有二：实际使用的方法和使用的功德。第一点分为四部分：第一，总的来说，所用的方法与寂静法相符。结合道的瑜伽士在进行会供的供养，或者在行住坐卧等一切四威仪中，都要佩戴和穿戴八种尸林装饰，饮食等资具也要符合寂静法的会供。