Chinese
时而白色时而红色等等，以自身殊胜之眼所见之处，直接显现一切生起。之后，观察自生之乐，于任何处皆不见，仅如幻象般显现的安乐次第安立。远离安乐之过失，以心于三时中不散乱地执持善妙。于心中四瓣莲花之中央，脐之位置四瓣，四智慧之体性自然存在。安住于自身，不向他处行，四瓣与安住于心间之精华安乐不杂，则五智慧充满。不为烦恼所扰，无论生起何种念头，安乐皆增长且摇动。融入心脉之精华而安住，则珍宝脉共同者一切之智慧池充满且增长。无有疾病等等，欲界之乐与四禅定之乐，以及神通与神变等等亦生起。四喜之生起方式，不坏地回旋之明点轮与金刚之四处，以方便之门。生起舍弃世间贪执之超越之乐。秘密金刚之门，乃是依靠与脉相连之肾脏精华明点。安乐，是耶摩那宇（藏文），脉门，如意树，昆达三者。安乐增长之初，如新月般，以及遍布一切之安乐，十五月之形相者二者。以方便智慧双运，使法性之乐增长。勾招与执持之手，即是火风二者，以及方便智慧之脉，即是入于交合处，乃是入于阿瓦都底（藏文）中。日月明点玛努（藏文），乃是彼之容器，三脉门。安乐增长之处，乃是乳房、脐、眉间。鼻尖、腋窝等。匝那扎（藏文）乃是四轮与六轮。当苏嘎（藏文）乃是安乐，遍布于身故，乃是洲。以下降、执持、遮止、清净之作用，以及上下之根结合。果为安乐，时间越来越长，无有间断。增长，且脉中明点增长。如莲花面容被因缘击中般，明点将滴落。方便智慧差别之轮双运遮止，即是勾招与下降，乃是勾招安乐。与本尊结合，远离一切共同之贪欲。
English
Sometimes white, sometimes red, and so on. Whatever appears directly to the eyes of one's own supreme body, everything arises. Then, examining the self-generated bliss, it is not seen anywhere, and the stages of bliss that appear merely as illusion are established. Separated from the faults of bliss, one should hold onto goodness with a mind that is not distracted in the three times. In the center of the four-petaled lotus in the heart, the location of the navel, the essence of the four wisdoms naturally resides in the four petals. Because it resides within oneself, without the petals going elsewhere, the pure bliss residing in the four petals and the heart does not mix, and the five wisdoms become filled. Undisturbed by afflictions, whatever thoughts arise, bliss increases and stirs. Having entered and resided in the pure essence of the heart channels, the wisdom pool of all the common precious channels is filled and expanded. Absence of illness and so on, the bliss of the desire realm and the four dhyanas, and also clairvoyance and miraculous powers, etc., arise. The way the four joys arise, the indestructible swirling bindu wheel and the four vajra places, through the door of skillful means. Transcendent bliss arises, abandoning worldly attachment. The secret vajra door is based on the essence-bindu of the kidneys connected to the channels. Bliss is Yemanayu (Tibetan), the channel door, the wish-fulfilling tree, and the three Kundas. The first increase of bliss is like the waxing moon, and the bliss that pervades everything, the form of the fifteen-day moon, are two. Increase the bliss of dharmata by the union of skillful means and wisdom. The hands that attract and hold are the two, fire and wind, and the channel of skillful means and wisdom, which is entering the sexual organ, is entering the Avadhuti (Tibetan). The bindu of the sun and moon, Manu (Tibetan), is its container, the three channel doors. The places where bliss increases are the breasts, navel, and eyebrows. The tip of the nose, armpits, etc. Tsana chakra (Tibetan) are the four and six wheels. Dang Su Ka'i (Tibetan) is bliss, because it pervades the body, it is a continent. By the actions of descending, holding, reversing, and purifying, and by the union of the upper and lower organs. The result is bliss, the duration becoming longer and longer, without interruption. Increasing, and the bindu expanding in the channels. Like a lotus face being struck by a condition, the bindu will drip. The union and reversal of the wheels of skillful means and wisdom is attracting and descending, which is attracting bliss. By uniting with the deity, one is separated from all common desires.
Chinese
以行为的方式结合，即以四手印缠绕肢体。 所说的卡拉结合，以观视乐空互相的眼神。 苏卡（藏文，梵文：sukha，梵文罗马拟音：sukha，汉语字面意思：乐），乐，菩提（藏文，梵文：bodhi，梵文罗马拟音：bodhi，汉语字面意思：觉悟），觉悟，尼卡（藏文，梵文：nika，梵文罗马拟音：nika，汉语字面意思：尼卡）是心，其门由上师的口诀开启。 精液不流动地保持而盘绕，即以方便道体验，开启其门。 首先，不可能有庸常的执着分别念，然后身体上也不会积聚污垢而流失。 身体也会变成红色。 因乐而昏厥，身体摇动、跳动、发出声音、颤抖等现象会发生。 超越共同的觉知，对乐的无分别念也会持续生起。 由此，一切分别念都会消失。 专注于所交付的对境。 之间会发生变化。身体上，通过控制上下之气的方法，将外气引入内气。 如果抓住就抓住，如果放开就放开，不流动等气的运作，能成就殊胜和共同的欲望。 ༈ 在体验乐的时刻，从金刚滴漏的道中。 不是为了生起大智慧的因缘明点。 如果漏失，则不会生起乐，且誓言会破损，因此用舌头接住。 因此，从自己的身体中生起明点，并使其成熟为无分别的智慧。 各个脉中存在许多明点的微粒露珠。 就像被风吹动一样，融入一个，身体充满乐。喉、心、脐三处是乐的处所，从海底轮到金刚宝瓶之间充满。 精液明点与乐和无分别不分离、相连、相伴，形成金刚之身，不散失、不流失。 即使舒展自己遍布的十三亿脉，也不会漏失，身体充满明点，从而体验为乐之身。 这是具有口诀的金刚国王的大方便。 用口吮吸金刚顶端的明点。 搅动欲望和热力燃烧的金刚和莲花，抓住顶端而缠绕，使外部稳固。 如果生起乐而无法忍受，则用手上下按压的方法来区分精液明点的清浊。 将具相的明妃观想为天女，观想身语意为金刚三处而加持
English
Combine in the manner of action, that is, entwine the limbs with the four mudras. The said union of kara, with the eyes looking at the mutual view of bliss and emptiness. Sukha (Tibetan, Sanskrit: sukha, Romanized Sanskrit: sukha, Literal Chinese meaning: happiness), bliss, bodhi (Tibetan, Sanskrit: bodhi, Romanized Sanskrit: bodhi, Literal Chinese meaning: awakening), awakening, nika (Tibetan, Sanskrit: nika, Romanized Sanskrit: nika, Literal Chinese meaning: nika) is the mind, its door is opened by the guru's instructions. Holding the semen without flowing and coiling it, that is, experiencing with skillful means, opening its door. First, it is impossible to have ordinary clinging thoughts, and then no impurities will accumulate on the body and be lost. The body will also turn red. Fainting from bliss, phenomena such as the body shaking, throbbing, making sounds, and trembling will occur. Beyond common awareness, non-conceptualization of bliss will also continuously arise. Thereby, all conceptualizations will disappear. Focus on the object to which it is entrusted. Changes will occur in between. On the body, by controlling the upper and lower energies, introduce the outer energy into the inner energy. If you hold it, hold it; if you release it, release it; the functions of the energies such as not flowing will accomplish supreme and common desires. ༈ At the moment of experiencing bliss, from the path of the vajra dripping. It is not for the cause and condition of the great wisdom bindu. If it is lost, bliss will not arise, and the vows will be broken, so catch it with the tongue. Therefore, generate the bindu from your own body and ripen it into non-conceptual wisdom. Many droplets of bindu particles reside in each channel. Just as if moved by the wind, they dissolve into one, and the body is filled with bliss. The throat, heart, and navel are the places of bliss, filled from the base of the spine to the vajra vase. The semen bindu is inseparable, connected, and accompanied by bliss and non-conceptuality, forming the vajra body, not scattering or being lost. Even if you spread out your own thirteen billion channels, it will not be lost, and the body will be filled with bindu, thereby experiencing it as a body of bliss. This is the great skillful means of the vajra king with instructions. Suck the bindu at the tip of the vajra with the mouth. Stir the vajra and lotus of desire and burning heat, entwine by holding the tip, and make the outside stable. If bliss arises and cannot be endured, then use the method of pressing the hands up and down to distinguish the clear and turbid of the semen bindu. Bless the qualified consort as a goddess, and contemplate the three doors as the three vajras
Chinese
加持吧。而且美丽悦意，比如看盛开的莲花一样，怎么看也不满足。身上涂抹香的配方是：乌巴玛、白檀红檀。布料。阿嘎如黑香、汉香、杜若香。麝香或称大龙涎香，也叫女子的药物精华冰片。羊油也同样制作。用羖和迦兰陀迦的蛋混合搅拌均匀，做成樟树果实大小。涂在秘密金刚上，用手的动作来摩擦。或者涂在光滑的木头或指套上，在三脉交汇处，放在卡卡木卡或者象鼻或者仙人处摩擦。同样左右加持。教导聪明和年轻的人，用火来做。用药或挤压来吮吸。如果出现百倍的乐明点或脉显现。莲花是增长很多功德的珍宝，用贪婪充满倾斜的姿势在池塘里插入秘密金刚的嘴。挤压。用风吹入，火燃烧，身体产生暖意，通过摄取和呼出风来加持。用那个方法就能成就增长快乐，这样宣说的。那样努力的征相是，气息粗重、颤抖、昏厥、没有羞耻。麻木僵硬。体验等等。如果出现一致的征相，那时就一个对一个。按照拥抱和欲望引导论典里说的那样做。让俱生智的自生乐显现。通过行持禁行的方便，超越烦恼的痛苦，使其逝去。用调伏的方便来修持大手印。两种明点混合大精华的方便是，切断外气，用内气来收集。让因缘的明点回旋，不散失地安住，打开清净的脉门。
English
Bless it. Moreover, being beautiful and pleasing, it is like looking at a blooming lotus, and one can never get enough of looking at it. The mixture of fragrant substances to be applied to the body is: Upama, white and red sandalwood. Cloth. Agarwood, black incense, Chinese incense, and Duru incense. Musk or great dragon saliva, also called the essence of women's medicine, borneol. Sheep's butter is also made in the same way. Mix and stir the eggs of the he-goat and Kalantaka evenly, make them the size of camphor fruits. Apply it to the secret vajra and rub it with hand movements. Or apply it to smooth wood or a finger cot and rub it at the junction of the three channels, placing it on Kakamukha or the elephant's trunk or the hermit. Similarly, bless both left and right. Teach the clever and young, and do it with fire. Suck with medicine or squeezing. If a hundredfold bliss-bindu or vein appears. The lotus is a precious jewel that increases many virtues, so insert the mouth of the secret vajra into the pond with a greedy, full, and tilted posture. Squeeze. Blow air in, the fire burns, the body generates warmth, and bless by taking in and exhaling air. It is taught that by that method, the increase of happiness will be accomplished. The signs of such effort are: rough breath, trembling, fainting, no shame. Numb and stiff. Experience, etc. If consistent signs appear, then one to one at that time. Do as it is said in the embrace and desire guidance scriptures. Manifest the co-emergent wisdom of self-born bliss. By means of practicing the vows of restraint, transcend the suffering of afflictions and cause them to pass away. Practice Mahamudra by means of the method of subduing. The method of mixing the two bindus, the great essence, is to cut off the outer air and collect it with the inner air. If the bindu of cause and condition swirls and abides without scattering, and the door of the pure channel is opened.
Chinese
变成那样之后，要用珍宝池来吸取乐的明点。也要吸取太阳的精华，即秘密金刚池，直到宝瓶处。如果不放掉，就能束缚住上下之气和向外流动的气，用聚集因缘智慧乐的气来引导。像那样做了之后，通过方法，从孔、三脉插入金刚内，依靠降下的明点，伴随着乐，比如用珍宝的线串起银的念珠一样。显现焚烧分别念痛苦的金刚火之形。焚烧它们会变成什么呢？因为大乐的智慧超越了因缘，所以自燃之性产生，精华明点不是从金刚口中取出，而是不放掉。༈ 。觉性智慧无偏颇的身体，是不生金刚之形。显现、声音、记忆、念头一切都那样清晰，是智慧的身体，因此大乐无需勤作自然成就。乐的自性，从随欲而生的方法次第，虚假的自性也是。用此方法一切都显现为自生智慧无偏颇。随欲，即那本身，无论显现何种境与识，都以大乐的体性用身语意三门印封，从方法次第中。将胜义大梵天，显现世间金刚体性的灌顶赐予。那本身也完全不依赖于其他，因为自身圆满，所以用方法自然成就的那个给予。如果掌握并证悟了这个，贪恋就是五欲，即对五境贪恋和喜爱也是。那本身显现，并且那样显现的六种行境所包含的一切，也与心性无别。用表诠和方法所说的所有法，都要认知为心性。明妃的触受本身就是无造作的大乐。乐本身就是自己的大觉性显现。无造作的智慧本身就是所有一切法的本体。
English
Having become like that, one should absorb the bliss bindu with the precious pool. One should also absorb the essence of the sun, which is the secret vajra pool, up to the vase. If one does not release it, one can bind the upper and lower winds and the outwardly flowing winds, and guide them with the wind that gathers the bliss of causal wisdom. Having done that, through the method, from the hole, the three channels penetrate into the vajra, relying on the descending bindu, accompanied by bliss, like threading a silver rosary on a precious thread. It is shown that the vajra fire blazes in the form of burning discursive thoughts and suffering. What will happen by burning them? Because the wisdom of great bliss transcends causes and conditions, the self-igniting nature arises, the essence bindu is not taken out from the mouth of the vajra, but is not released. ༈. The body of wisdom without partiality is the form of unborn vajra. All appearances, sounds, memories, and thoughts are so clear, it is the body of wisdom, therefore great bliss is spontaneously accomplished without effort. The nature of bliss, the order of methods arising from desire, the nature of falsity is also. With this method, everything appears as self-born wisdom without partiality. Desire, that itself, whatever object and consciousness appear, are sealed with the nature of great bliss by the three doors of body, speech, and mind, from the order of methods. Bestow the empowerment of the ultimate Great Brahma, the appearance of the vajra nature of existence. That itself does not depend on others at all, because it is complete in itself, so give that which is naturally accomplished by the method. If one grasps and realizes this, attachment is the five desires, that is, attachment and fondness for the five objects. That itself manifests, and everything contained in the six realms of experience that appear in that way is also inseparable from the nature of mind. All the dharmas spoken of by symbols and methods should be recognized as the nature of mind. The touch of the vidya itself is the uncreated great bliss. Bliss itself is the manifestation of one's own great awareness. The uncreated wisdom itself is the very basis of all phenomena without exception.