Chinese
将兄弟姐妹的分别念转化为天神，在被加持的空行净土中，安立任何坛城的本尊。瑜伽士观想自身为智慧本尊金刚萨埵。第三，修持包含三个方面：念诵。第一，实际的结合，正直。以四手印嬉戏，令父尊母尊以方便智慧无二双运。第二，结合的等持，正直。父尊的秘密金刚杵和母尊的金铃无二且堪能，然后，在母尊空行莲花八瓣的坛城净土中，父尊的guhyavajra（藏文：གུ་ཧྱེ་བཛྲ་；梵文天城体：गुह्यवज्र；梵文罗马拟音：guhyavajra；汉语字面意思：秘密金刚）进入，父尊母尊的日月菩提心大乐从心间坛城散布到母尊的莲花坛城。摇动菩提心，毁灭，进入，安住，祈愿，最终成就之心，这五种次第生起，以把握的方法认识到，以身体和空行安立的诸佛坛城，以菩提心大喜乐供养，因为我和诸佛以及一切众生在自性中平等。因此，以父尊母尊嬉戏的安乐供养我，令诸佛欢喜，众生满足，这是最殊胜的布施。我和诸佛众生三者融入无二的大乐之中。第三，结合的功德，正直。十方四时的诸佛身语意三坛城欢喜，瑜伽士的明觉和六道一切众生无别，众多众生也一同获得欢喜的安乐，再次，父尊母尊在无二的乐空法界中解脱，因此称为融入。如是融入之后，观想母尊的法界中，本尊身大印炽燃。所有如来父尊和智慧母尊无二圆满，五部和任运成就的第六手印普贤，以及六度也圆满。如是不灭的显现是福德资粮，不执着于此是智慧资粮，是二大资粮。
English
Transform the conceptual thoughts of siblings into deities, and establish any mandala's main deity within the blessed Dakini Pure Land. The yogi visualizes themselves as the wisdom deity Vajrasattva. Third, the practice involves three aspects: recitation. First, the actual union, upright. Playing with the four mudras, causing the father and mother to be in inseparable union of skillful means and wisdom. Second, the samadhi of union, upright. The father's secret vajra and the mother's bell are non-dual and capable, and then, in the mandala pure land of the mother's Dakini lotus eight petals, the father's guhyavajra (藏文：གུ་ཧྱེ་བཛྲ་；梵文天城体：गुह्यवज्र；梵文罗马拟音：guhyavajra；汉语字面意思：Secret Vajra) enters, and the great bliss of the father and mother's sun and moon bodhicitta spreads from the heart mandala to the mother's lotus mandala. Shaking the bodhicitta, destruction, entering, abiding, aspiration, and the mind of final accomplishment, these five stages arise, and by recognizing them with the method of grasping, offering the great joy of bodhicitta to all the Buddha mandalas established in the body and Dakini, because I and all the Buddhas and sentient beings are equal in nature. Therefore, by offering myself with the bliss of the father and mother playing, the Buddhas are pleased and sentient beings are satisfied, which is the most supreme generosity. May I and the Buddhas and sentient beings, the three, be absorbed into one inseparable great bliss. Third, the merits of union, upright. The three mandalas of body, speech, and mind of the Buddhas of the ten directions and four times are pleased, and the yogi's awareness and all sentient beings of the six realms are inseparable, so many sentient beings also simultaneously attain the bliss of joy, and again, the father and mother are liberated in the non-dual bliss-emptiness dharmadhatu, therefore it is called absorption. Having thus dissolved, visualize the deity's body great mudra blazing from the mother's dharmadhatu. All the Sugatas, the father and the wisdom mother, are inseparably complete, and the sixth mudra Samantabhadra, which is spontaneously accomplished with the five families, and the six perfections are also perfectly complete. Thus, the unceasing appearance is the accumulation of merit, and non-attachment to it is the accumulation of wisdom, which are the two great accumulations.
Chinese
我将圆满。第四，大成就包含两点：叙述。第一，从父尊母尊的虚空中获取大成就；阐述。如是，在以四种近修和实修来修持大乐智慧的方便道中，应当获取大成就。获取什么呢？从父尊母尊无二无别的嬉戏中产生的明点，日月交融，汇集了一切功德的精华，是能使一切坛城之自性显现为五种智慧的所依，因此，应当获取它。谁来获取呢？由无有障碍的行者来获取。在何时获取呢？在荟供轮的最后夜晚的黎明时分获取。从何处获取呢？从母尊的虚空中获取。由谁来获取呢？由精通引摄和遮止明点的父尊的金刚舌来获取，即是秘密金刚本身。或者，由观想为五股金刚舌的舌头来获取。以何种方式获取呢？以蜜蜂吸食花朵的方式来获取。为了什么目的而获取呢？为了轻易获得两种成就而获取。第二，获取成就的功德。阐述。那两种成就是什么呢？如鸟般在空中行走并与天女交合，颜色鲜明，光芒和威严炽盛，长寿等等。从等等中，如老鼠般钻入地下并与龙女交合，此外，还能获得神通和各种神变。殊胜的成就如同如意宝珠般，无需移动就能如雨般降下所需所愿，因此如同云聚。与此相似，也能成为一切种姓之主，即第六胜者。或者，以秘密金刚获取的功德是，将获得如意云之主，即殊胜的成就。其次，观想为五股金刚舌后获取的功德是，将获得空行母、光明、长寿等共同成就。第三，如是修持的功德。阐述。从六道轮回的时间和处所，以及将平凡的安乐与之结合的功德，这些虽然显现存在，但因不了解实情而未能以方便法摄取。
English
I shall be perfected. Fourth, the great accomplishment has two aspects: Enumeration. First, obtaining the great accomplishment from the space of the father and mother; Elaboration. Thus, in the practice of the means of uniting the great bliss wisdom with the four approaches and accomplishments, at the time of the great accomplishment, the great accomplishment should be obtained. What should be obtained? The bindu arising from the play of the father and mother inseparable, the essence of all qualities combined, the essence of the sun and moon mingled, is the support for making manifest the nature of all mandalas as the five wisdoms, therefore, it should be obtained. Who should obtain it? It should be obtained by the unobstructed practitioner. When should it be obtained? It should be obtained at the dawn of the last night of the gathering feast. From where should it be obtained? It should be obtained from the space of the mother. By whom should it be obtained? It should be obtained by the vajra tongue of the father, skilled in drawing in and reversing the bindu, which is the secret vajra itself. Or, it should be obtained by the tongue visualized as the five-pronged vajra. How should it be obtained? It should be obtained in the manner of a bee sipping a flower. For what purpose should it be obtained? It is obtained for the purpose of easily obtaining the two accomplishments. Second, the merit of obtaining the accomplishment. Elaboration. What are those two accomplishments? Traveling in the sky like a bird and enjoying the company of celestial maidens, having clear color, blazing light and splendor, longevity, and so forth. From the "and so forth," entering the earth like a mouse and enjoying the company of naga maidens, and also obtaining clairvoyance and various miracles. The supreme accomplishment is like a wish-fulfilling jewel, without moving, it brings forth desired needs like rain, therefore, it is like a gathering of clouds. Similarly, one will also become the lord of all lineages, the Sixth Victor. Or, the merit of obtaining with the secret vajra is that one will obtain the lord of the wish-fulfilling cloud, the supreme accomplishment. Furthermore, the merit of obtaining after visualizing the tongue as the five-pronged vajra is that one will obtain the common accomplishments such as dakinis, clear light, longevity, and so forth. Third, the merit of practicing in this way. Elaboration. From the time and place of the six realms, and also the merit of uniting with ordinary bliss, although these appear and exist, they are not grasped by skillful means because the reality is not understood.
Chinese
是这样的。以行供作象征，并认知，以方便摄持，将秘密菩提心的广大乐，父尊母尊平等结合。将一切分别念结合于乐空无别的法界中，以此功德，不堕三恶趣，且能成就真实的果位见道。第四，显示结合与解脱二者在意义上无有差别。真实而言，以结合之门，证悟自性俱生智法性之义，即是大解脱二取分别念，也是从恶趣中解脱。贪执分别念解脱即是法性，或者说是与菩提结合。因此，在结合之时，一切分别念无余解脱，所以结合与解脱二者在意义上无有差别。第二，自性之结合。真实而言，从基位或原始以来，一切粗大分别念皆为父尊，一切细微分别念皆明现安住于母尊坛城中，这是与真实之地结合。第三，根境时之结合。真实而言，八根识明现为八尊父菩萨，八境时明现为八尊母菩萨。二者相遇即是父尊母尊无二结合，此乃根境时之结合。第四，三摩地之结合。真实而言，五蕴即是五部如来，地等五大即是五部佛母。四根四识即是八菩萨，四境四时即是八菩萨母。四种我执即是四忿怒尊，常断等四边即是四忿怒母。意与法二者即是普贤父尊母尊。六烦恼即是六能仁。除此之外，一切忿怒尊坛城等分别念之聚，无余显现的一切，皆于法性平等之界，以及证悟此之自证智慧中，于殊胜三摩地坛城中平等结合。第五，以大方便结合之利益作结。真实而言，往昔大吉祥者以无染著之方便与罗刹女干母及自在母等嬉戏，亦不为过失所染。
English
It is like this. Symbolizing with the offering of union, and recognizing it, holding it with skillful means, uniting the great bliss of secret Bodhicitta, the father and mother equally. Since all conceptualizations are united in the realm of indivisible bliss and emptiness, by this merit, one will not fall into the three lower realms, and the true fruit of the path of seeing will be accomplished. Fourth, showing that union and liberation are not different in meaning. Truly speaking, through the door of union, realizing the meaning of the wisdom of co-emergent nature, the Dharma nature, is the great liberation of dualistic conceptualizations, and also liberation from the lower realms. Liberating attachment and conceptualization is the Dharma nature, or it is union with enlightenment. Therefore, at the time of union, all conceptualizations are liberated without remainder, so union and liberation are not different in meaning. Second, the union of nature. Truly speaking, from the base or the beginning, all coarse conceptualizations are the father deity, and all subtle conceptualizations clearly abide in the mandala of the mother deity, this is union with the true ground. Third, the union of sense faculties, objects, and time. Truly speaking, the eight sense consciousnesses are manifested as the eight father Bodhisattvas, and the eight objects and times are manifested as the eight mother Bodhisattvas. The meeting of these two is the union of the father and mother deities as non-dual, this is the union of sense faculties, objects, and time. Fourth, the union of Samadhi. Truly speaking, the five aggregates themselves are the Tathagatas of the five families, and the five elements such as earth are the five mothers of the families. The four faculties and four consciousnesses are the eight Bodhisattvas, and the four objects and four times are the eight Bodhisattva mothers. The four self-grasps are the four wrathful deities, and the four extremes of permanence and annihilation are the four wrathful mothers. The two, mind and Dharma, are Samantabhadra father and mother. The six afflictions are the six Thubpas (Buddhas). Apart from that, all the collections of conceptualizations such as the mandala of wrathful deities, all that appears without remainder, are equally united in the realm of equality of Dharma nature, and in the self-aware wisdom that realizes it, in the supreme Samadhi mandala. Fifth, concluding with the benefits of the great skillful means of union. Truly speaking, in the past, the great glorious one, with the skillful means of non-attachment, played with the Rakshasa woman Kamma and the independent mothers, but was not tainted by faults.
Chinese
随后瑜伽士在与父母双运无别之时，精通结合之法，不会迷恋喜乐之味。如此不执着于快乐之味，智慧显现，显现为男女二相，与迷恋的自性相符，在行乐之时，情欲之味即显现为智慧，因此不会被情欲束缚，也不会被情欲的过失所染污，此处的意义是，以梵行之最胜，自在喜乐之智慧，故为国王。那是极其真实的巨大情欲，成为断除与对治的同一滋味，是如来藏的体性。三、随意行乐的过失。如是秘密的供养，坛城度脱和荟供结合之时，未证悟法性真谛之见的瑜伽士，追随夸夸其谈的言辞之见，如果随意行乐结合与度脱，会想有什么过失呢？结合的异熟果是饿鬼和腐烂泥潭的地狱，以及同类因的果报是转生为胎生的虫子。度脱的异熟果是 पुनरुज्जीवन地狱（梵文罗马拟音：punarujjīvana，汉语字面意思： पुनरुज्जीवन），以及同类因的果报是转生为 कार्य राक्षस（梵文罗马拟音：kārya rākṣasa，汉语字面意思： कार्य राक्षस）之处。因此，结合与度脱的随意行乐，是堕入邪道的原因。因此，任何修持密咒道的瑜伽士，如果被烦恼心所驱使，行持庸常的情欲，伤害众生的性命，或者教唆他人这样做，都会有很大的过失，所以要努力断除这些。具有正确见、修、行三者的瑜伽士，以殊胜的无上密行，为了自他法三者的利益，享受结合与度脱吧，这是教诲。二、四种资具的行持方法有两种：行持的方法本身和行持的功德。第一种有四种：计数。第一，普遍宣说与寂止相符的行持方法。如是安住于结合道的瑜伽士，做荟供的供养，或者行住坐卧等四种威仪。