English
In terms of the actions used, if asked why one is not tainted, it is because one is very certain and not distracted in view and conduct, and there is no doubt in thought. Experience, appearance, awareness, and emptiness are uninterrupted and clear, and this itself is the king of bliss. Such a person is one who has truly attained meaning. With the great skillful means of possessing the five desirable qualities, one seeks and symbolizes the complete great bliss of enlightenment. Other than that, with other methods and vehicles, even after countless eons, one will not attain the fruit. The power and actions of that itself cannot be symbolized by the measure of sound and words. Thoughts are pacified, and with the self-born heart essence, one abides in the nature that pervades all. Shape (qualities of the body) is good, complexion is bright, face is beautiful, size is moderate, body is soft, and waist is slender. Speech is gentle, does not lie, speech is pleasant, speaks auspicious and reasonable words. (Of the mind) intelligence is sharp, faith is great, mind is calm, and afflictions are few. (Conduct) is very pure when associating, pleasing in every way, wanting to meet and not getting tired, attracting and generating happiness, therefore wanting to associate. (Secretly) attachment is great, the lotus is blooming, instructions are easy to understand, and the woman who possesses all the qualities of a dakini in method. Nature, through the method of blessing and union, or empowerment, bestowing instructions, explaining the three dharmas, or guarding food, changing clothes, and completing the three approaches of giving samaya substances. Spreading to all with great bliss, therefore it is the cause of symbolizing mudras. By guarding the two senses with the four mudras, great bliss should be made manifest. Both father and mother should regard great bliss as self-awareness. The key instructions of the treasure of jewels are all complete, bestowing the empowerment of Brahma. The castrated, hermaphrodite, old man, ascetic, severed one, the fortunate son who has the cause of generating bliss. The evil thoughts of cause and effect, that is, the craving attachment to desirable qualities. Without negating, abandoning, or transforming, the naturally arising wisdom manifests as great bliss, and there is no doubt in experiencing it. The self-body that can be used for everything, in any case, can control desires, therefore it is the body of a great king. Without abandoning the thoughts of attachment and aversion, one transforms the essence into wisdom through skillful means. After wisdom reaches perfection, the uncreated bindu of great bliss is without partiality.
Chinese
東方之末亦於彼迴旋。未生之覺性，其不壞滅，彼金剛即覺性之花，權能之口訣乃大方便之精華，其事業為：轉化並療癒疾病，譬如以艾卡達花轉化一般。因無因緣而自生且圓滿之壇城，需了悟四或六座壇城安住於身。於糞門，有內外運行之有質礙之氣，其上有具熱之火三角，以及四輪之明點，安樂之界。不搖動地安住於各別脈中，此五輪視為二因合一，五者向上燃燒，次第自梵穴輪滴落至密處輪，次第盈滿。燃燒風力與種子，乃強猛安樂力之尼瑪（藏文音譯），即次第增長與盈滿之方便。以安樂支分與方便之，三摩地之，憶念觀看之任何支分，令心明顯造作。從彼身中，次第降下四喜輪之身心安樂。於臍間，粗母脈之口如鳥喙般迴旋。與金剛及蓮花之花蕊相連，以及珍寶面朝下之池。於三摩地中，將四脈交合，並以方便與智慧二者之三脈明點向上提昇而加持。風燃燒火，故安樂生起之苗芽，明點自性俱生四喜。身之精華，脈之精華，明點之精華，體驗精髓之樂，彼樂降於池中。以父與母之大樂精華明點，以方便向上提昇。則吉大（藏文音譯，梵文：Citta，天城體：चित्त，羅馬轉寫：citta，漢語字面意思：心）心以安樂增長並充滿輪。以彼力，珍寶即是心，乃大樂池中盈滿之四蓮花。以彼精華，身心增長。思維彼樂無因無緣且不生，則短促之「阿」略觸及。安樂之相，身體顫抖，降下昆達里尼，降於脈輪，故雙眼不眨且面色潮紅。若將心之安樂目標專注一處。則心自身覺知獲得大樂三摩地。依此，於遠離所依之安樂覺性自生，於無有偏頗之虛空中，以體驗降下之。༈ 向前交付於何者
English
The end of the east also revolves there. The unarisen awareness, its indestructibility, that vajra is the flower of awareness, the empowerment instruction is the essence of great means, its activity is: transforming and healing diseases, just like transforming with the Ekata flower. Because it is without cause and condition, the self-arisen and complete mandala, one needs to realize that the four or six mandalas reside in the body. In the anus, there is the tangible wind moving inside and outside, and above it is the warm fire triangle, and the bindus of the four chakras, the realm of bliss. Remaining unmoving in each individual channel, these five chakras are considered as the union of two causes, the five blaze upwards, gradually dripping from the crown chakra to the secret place chakra, gradually filling up. Burning the power of wind and seeds, is the powerful bliss power of Nima, which is the means to gradually increase and fill up. With any branch of bliss, means, samadhi, mindfulness and observation, make the mind manifest. From that body, gradually descend the bliss of body and mind of the four joys chakras. In the navel, the mouth of the coarse mother channel is like a bird's beak revolving. Connected to the pistils of the vajra and lotus, and the jewel pond facing downwards. In samadhi, join the four channels together, and bless by raising the bindu of the three channels of both means and wisdom upwards. The wind burns the fire, so the sprout of bliss arises, the bindu's nature is the four co-emergent joys. The essence of the body, the essence of the channels, the essence of the bindu, experiencing the bliss of the essence, that bliss descends into the pond. With the great bliss essence bindu of the father and mother, raise it upwards with means. Then the citta (藏文，梵文天城體：चित्त，梵文羅馬擬音：citta，漢語字面意思：心) mind increases with bliss and fills the wheel. With that power, the jewel is the mind, which is the four lotuses filled in the great bliss pond. With that essence, body and mind increase. Thinking that bliss is without cause and condition and unarisen, then the short "Ah" slightly touches. The sign of bliss, the body trembles, descending the kundalini, descending into the pulse wheel, so the eyes do not blink and the complexion is flushed. If the mind's bliss object is focused on one point. Then the mind itself feels that it has attained the great bliss samadhi. Based on this, the bliss of being free from support, the awareness self-arisen, in the space without partiality, is brought down by experience. ༈ To whom to entrust forward
Chinese
以顶髻转化历史的秘密主之化身，具有权标头饰和金刚持者。 天王德瓦ra扎，文殊摩德拉金刚萨埵， 人王德解因陀罗菩提宝生， 夜叉王乌帕拉菩提不空成就龙王达叉嘎。 阿修罗王德瓦阿弥旃扎无边，此五者， 领受词灌顶宝，直至最后之身。 不舍弃此身，成为五部佛之种姓，因此是方便乘。 无需传承，当下即可亲身感受快乐的特殊体验，领受此。 五部佛之身语意手印，以此来扩展。 因此能够修行、束缚、显现。 与平凡外续部不同，因显现为佛而享受。 如前所述，末世之时，当今之人行持并获得，无论具缘男女。 以不间断的口诀，如最初之珍宝般，随所欲求，以词语授予任何灌顶。 以其力量，将显现声响之诸法，皆确立为自生智慧大乐之身。 证悟之后，立即传授并给予结合快乐之方便支分。 已讲述智慧快乐之四轮。 降乐、执乐、转乐。 生起大乐之次第，即摄持、调伏风等，各自以不同之方便，次第行持并学习。 《卡玛拉夏斯特拉·欲望之喜悦》本身即是论典，该论典中说： 或者如迷惑明点，或者如贪欲之链中产生，应努力于增长快乐之法。 为了增长快乐。 然后是一百个阿丽嘎和一百个扎哈拉，即两百个交替，以及欲望结合之， 嬉戏之法，给予之法，十个十个的钦巴嘎，即三十个。 对于这些等等，其他所有欲望之教法，也应如诸多教法所说般行持。生起贪欲之处， 头部和身体上下以及肢体等，应与如何相应的方便相结合。 快乐之轮次第降临，次第旋转。 明点
English
By the Secret Lord's incarnation who transformed the history of the crown, the one with the power symbol headdress and the Vajra Holder. King of the gods, Deva Raja, Manjushri Mudra Vajrasattva, King of men, Deva Indra Bodhi Ratnasambhava, King of yakshas, Upara Bodhi Amoghasiddhi, and Naga King Daksha Ga. King of asuras, Deva Amitachandra infinite, these five, Having received the precious word empowerment, until the final body. Without abandoning this very body, having made it into the lineage of the five Buddhas, therefore it is the vehicle of means. Without transmission, right now, manifestly experiencing the special experience of bliss, receive this. The body, speech, and mind hand seals of the five Buddhas, thus expanding. Therefore, one is able to meditate, bind, and manifest. Showing distinction from the ordinary outer tantras, because of reveling in the very clarity of the Buddhas. As before, in the final age, whatever fortunate men and women of the present who practice and attain. With the unbroken lineage of instructions, like the initial jewel, according to whatever one desires, bestow any word empowerment. By its power, establish all phenomena of appearance and sound as the body of self-arisen wisdom, great bliss. Immediately after realization, then teach and give the means of combining bliss with its limbs. The four wheels of wisdom bliss have been explained. Descending bliss, holding bliss, reversing bliss. The sequence of generating great bliss, namely, grasping, subduing the winds, etc., each with its respective means, practice and learn in sequence. "Kamashastra, the Joy of Desire" itself is a treatise, and in that treatise it says: Or like the deluding bindu, or like arising from the chain of attachment, one should strive for the dharma of increasing bliss. For the sake of increasing bliss. Then there are a hundred Alikas and a hundred Prahara, that is, two hundred alternating, and of desire union, The method of play, the method of giving, ten each of Chimpakas, that is, thirty. For these and all other teachings of desire, one should also practice as taught by many teachings. Also, the place of generating attachment, The head and the upper and lower body and limbs, etc., should be combined with methods that are appropriate. The wheel of bliss descends gradually and revolves in sequence. Bindu.
Chinese
进入莲花处，颤抖的心发出声音，遍布全身，跳跃奔跑，精华融入明点，一切和谐之事皆是力量的行持。一切皆无损，从显现大乐的旧伤中呼出气息，无所畏惧地休息。如此的体验，乃是三世一切善逝的赞叹之地，一心一意所为之事，自然安住于安乐之续，即是轮。如是宣说，因此远离其他胜者，自己即是现前的胜者。一切存在之法皆如是转变，智慧于安乐中燃烧。胜于其他安乐，是为胜乐，面容显现。以微小的口部动作获得，故而赐予口诀。无论男女，具备特征，无论种姓血统道路，皆以胜者自居。首先，在头部进行各种安乐的嬉戏。通过这些方法和四手印结合，解开脉结，以下降之法引来安乐。在胸前没有展开，而是紧密结合。需要安乐的欲望者，以肢体抓住并降下这三脉。智慧无需努力，镇压地面，应被视为国王。体验安乐的征象是头部摇晃、发痒和眉毛抬起。身体膨胀，安乐依附的征象是眼睛发红，颜色也同样变红，颜色改变，明点不滴落。因安乐而陶醉昏厥。稳定的智慧逐渐在外内一切处扩展。结合的肢体如先前所示。没有一个脉结。用手抓住。噶ra的教法也如先前一样依次进行。当明点膨胀并滴落时，用手按压各种脉头汇聚的池塘下方，努力进行阻止和抓住的方法。以干枯金刚的手印。持有增上方便与智慧。如是说，切断增上，并以方便分离在外内流动的征象。精华脉的口，即门之口，被伴随安乐精华之气彻底分开。其征象是睡觉时惊恐颤抖，毛发竖立。汗水的露珠闪闪发光，停留在一切行为之处，颜色变得愉悦
English
Entering the lotus place, the trembling heart emits sound, spreading throughout the body, jumping and running, the essence merges into the bindu, all harmonious things are solely the practice of power. Everything is without loss, exhaling from the old wound of manifesting great bliss, resting without fear. Such an experience is the praised place of all Sugatas of the three times, what is done with one-pointed mind, naturally abiding in the continuum of bliss, which is the wheel. Thus it is taught, therefore, being separated from other victors, oneself is the manifest victor. All existing dharmas transform in this way, wisdom blazes in bliss. Surpassing other bliss, it is Supreme Bliss, the face is revealed. Obtained with a small mouth movement, therefore, the oral instructions are given. Whether male or female, possessing characteristics, regardless of caste, lineage, or path, one is proud of being a victor. First, various plays of bliss are performed on the head. Through these methods and the combination of the four mudras, the knots of the channels are untied, and bliss is invited by the method of descending. It is not unfolded on the chest, but tightly joined. The desirer who needs bliss, grabs and lowers these three channels with the limbs. Wisdom, without effort, suppresses the ground, and should be regarded as a king. The signs of experiencing bliss are the head shaking, itching, and eyebrows raising. The body expands, and the signs of bliss relying are the eyes becoming red, and the color also becoming red, the color changes, the bindu does not drip. Intoxicated and fainted by bliss. Stable wisdom gradually expands in all places, outer and inner. The limbs of union are as previously shown. There is not a single channel knot. Holding with the hand. The teachings of Ka ra are also performed sequentially as before. When the bindu expands and drips, press down with the hand under the pool where various channel heads converge, and strive for the method of preventing and grasping. With the mudra of the dry vajra. Holding the increase of skillful means and wisdom. Thus it is said, cutting off the increase, and separating the signs flowing outward and inward with skillful means. The mouth of the essence channel, that is, the mouth of the door, is completely separated by the wind accompanied by the essence of bliss. Its signs are startled trembling when falling asleep, hair standing on end. The dew drops of sweat shine, staying in all places of activity, and the color becomes pleasant.